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THEOLOGICAL   SEMINAE-i, 
Princeton,  N.  J. 


Cllnc.      Division. .s5Sj^rrj.. 4' 
'^'^'^''/'     Section.  3/3 


^^-  '- 
i* 


>^/ 


'k 


X\i»V 


i^k^l 


SERMONS, 

PREACHED  BEFORE  THE 

UNIVERSITY   OF   OXFORD, 

In  the  Year  1784, 
AT    THE 

LECTURE 

iFounded  by  the  Rev.  Jo«n  Bampton,  M.  A.  late  Canon  of 
Sali/bury. 

TO    WHICH    IS    NOW    ADDED, 

A      SERMON, 

Preached  he/ore  the  University  ^Oxford,  July  ^y  "^l^^t 

On  the  Daty  of  attempting  the  Propagation  of  the  Gospel  among  our 
Mahometan  and  Gentoo  Subjedls  in  India. 

BY   JOSEPH   WHITE,    B.  D. 

t^EI-LOW   OF  WADHAM   COLLEGEj  ARCHBISHOP    LAUD's   PROFESSOR 

-OF    ARABIC,    AND    ONE    OF    HIS    MAJESTy's 

PREACHERS   AT  WHITEHALL. 

FIRST  AMERICAN  EDITION. 


PRINTED    AT   boston; 

BY  WILLIAM  GREENOUGH, 

FOR  EBENEZER  LARKIN,  Jun.  Bookseller  ^ 

Stationer,  No.  50,  Cornbill. 

JMDCCXCIII, 


TO  KIS  GRACE 

JOHN  MOORE,  D.  O. 

LORD  ARCHBISHOP  OF  CANTERBURY: 

BY  WHOSE  ADVICE 
THE  AUTHOR  ORIGINALLY  COMMENCED 

HIS  ORIENTAL  STUDIES ; 

AND  UNDER  WHOSE  PATRONAGE  HE  HATH 

CONTINUED   TO   PURSUE   THEM, 

THIS  EDITION  OF  A  WORK, 
THE  RESULT  OF  THOSE  STUDIES, 

IS   RESPECTFULLY   INSCRIBED. 

BY  HIS  grace's 
MOST  OBLIGED  Al^  GRATEFUL  SERVANT, 


J.  WHITE. 


Extract  from  the  loft  Will  and  Tejlament  of  the  late 
Rev.  John  Bampton,  Canon  of  Sal ijhury, 

'  X  GIVE  and  bequeath  my  Lands  and 

Eftates  to  the  Chancellor,  Maflers,  and  Scholars  of  the 
Univerfity  of  Oxford  forever,  to  have  and  to  hold  all 
jind  fingular  the  faid  Lands  or  Eftates  upon  truft,  and 
to  the  intents  and  purpofes  herein  after  mentioned  ; 
that  is  to  fay,  I  will  and  appoint,  that  the  Vice  Chan- 
cellor of  the  Univerfity  of  Oxford,  for  the  time  being, 
/hall  take  and  receive  all  the  rents,  ilTues,  and  profits 
thereof ;  and,  after  all  taxes,  reparations,  and  necef- 
fary  deduftions  made,  that  he  pay  all  the  remainder 
to  the  endowment  of  eight  Divinity  Ledure  Sermons, 
to  be  eftablifned  forever  in  the  faid  Univerfity,  and 
to  be  performed  in  the  manner  following. 

*'  I  dired  and  appoint,  that  upon  the  firft  Tuefday 
in  Eafter  Term,  a  Le£turer  be  yearly  chofen  by  the 
Heads  of  Colleges  only,  and  by  no  others,  in  the 
room  adjoining  to  the  Printing  Houfe,  between  the 
hours  of  ten  in  the  morning  and  two  in  the  afternoon, 
to  preach  eight  Divinity  Lecture  Sermons,  the  year 
following,  at  St.  Mary's,  in  Oxford,  between  the 
commencement  of  the  laft  month  in  Lent  Term,  and. 
the  end  pf  the  third  week  in  A61  Term. 

A3  «<  Alfa 


VI 

"  Alfo  I  direcl  and  appoint,  that  the  eight  Divinity 
Ledure  Sermons  fhall  be  preached  upon  cither  of  the 
following  fubjects — to  confirm  and  eftablifh  the 
Chriflian  Faith,  and  to  confute  all  heretics  and  fchif- 
matics — upon  the  Divine  authority  of  the  Holy  Scrip- 
tures— upon  the  authority  of  the  writings  of  the 
primitive  Fathers,  as  to  the  faith  and  praftice  of  the 
primitive  Church — upon  the  Divinity  of  our  Lord  and 
Saviour  Jefus  Chrifl — upon  the  Divinity  of  the  Holy 
Gholl — upon  the  Articles  of  the  Chriftian  Faith,  as 
comprehended  in  the  Apoflles '  and  Nicene  Creeds. 

"  Alfo  I  direct  that  thirty  cop;e3  of  the  eight  Di- 
vinity Le£ture  Sermons  ihall  be  always  printed,  within 
two  months  after  they  are  preached,  and  one  copy  Ihall 
be  given  to  the  Chancellor  of  the  Univerfity,  and  one 
copy  to  the  head  of  every  College,  and  ojie  copy  to  the 
Mayor  of  the  city  of  Oxford,  and  one  copy  to  be  put 
into  the  Bodleian  Library  ;  and  the  expenfe  of  print- 
ing them  ihall  be  paid  out  of  the  revenue  of  the. 
Lands  or  Eflates  given  for  eilablilliing  the  Divinity 
Ledure  Sermons  ;  and  the  Preacher  Ihall  not  be  paid, 
nor  be  entitled  to  the  revenue,  before  they  are  printed. 

"  Alfo  I  direct  and  appoint,  that  no  perfon  fhall  be 
qualified  to  preach  the  Divinity  Ledure  Sermons, 
unlefs  he  hath  taken  the  degree  of  Mafter  of  Arts  at 
leafl,  in  one  of  the  two  LTniverfities  of  Oxford  or 
Cambridge  ;  and  that  the  fume  perfon  fhall  never, 
preach  the  Divinity  Lecture  Sermons  twice/' 


HSOLOGI 
S     E     R     M     0    'R      I, 

MATTHEW   XI.    19. 

WISDOM  IS  JUSTIFIED  OF  HER  CHILDREN. 


T 


H  E  chapter  in  which  thefe  words  oc« 
cur,  opens  with  a  concife  relation  of  the  Baptift's 
meffage  to  our  Saviour  ;  which  he  fent,  probably, 
not  fo  much  to  confirm  his  own  couvi'^tion,  as  to  gra- 
tify the  pious  curiofity,  and  to  remove  the  modefl 
jcruples  of  his  followers.  Then  follow  the  atteftation 
which  cur  Lord  bore  to  the  character  of  John,  and 
his  reflexions  on  the  treatment  each  of  them  received 
from  a  race  of  men,  whole  jealoufy  made  them  fuf, 
pect,  and  whofe  perv^rfenefs  difpofed  them  to  count- 
eracl:,  the  beft  methods  that  divine  wifdom  had  adopt- 
ed for  their  reformation.  A  temper  of  mind  fo  defli^ 
tute  of  candor,  fo  incapable  of  folid  improvement,  fo 
predetermined  to  refiit  the  moil  fiilutary  confels  of 
heaven,  was  elegantly  compared  to  that  wa,yward  foL 
ly  which  is  fom.etimes  cbfervable  in  children,  whofe 
obftinacy  no  correftions  can  control,  and  whofe 
fondnefs  no  condefcenfions  can  engage,^  If  you  pipe 
to  them,  they  are  too  fullen  to  dance  ;  and  if  yon 
mourn  to  them,  they  are  too  gay  to  lament.  The 
comparifon,  though  mortifying,  was  deferved  :  and 
that  it  might  not  lofe  its  aim,  our  Lord  made  a  parr 
ticular  application  of  it  to  the  Jews,  lie  informed 
them,  without  a  figure,  that  they  were  the  perverf ^ 
children  whom  he  had  more  immediately  in  view  ; 
und  that  it  was  their  infatuated  perverfenefs,  which*- 
^e  comparifon  w;a.s  defigned  to  illullrate  and  expofe  5 

tbr 


S  SERMON      I. 

for  fuch  contrary  ajjpearances  did  It  afTume,  that 
neither  the  exemplary  aufterity  of  John,  nor  the  more 
gracious  famiharity  of  Chrifl  himfelf,  could  either 
conquer  its  diflike,  or  conciliate  its  efteem.  Did 
John  lead  an  abflemious  life,  and  fequefter  himfelf 
from  the  cares  and  amidements  of  the  world,  as  if 
purfuing  a  courfe  which  feemed  mod  favourable  to 
the  folemnity  of  his  office,  and  which,  as  it  removed 
him  at  a  dillance  from  temptation,  was  likely  to  fliel- 
ter  his  character  from  the  petulance  of  ridicule,  and 
the  malignity  of  reproach  ?  With  what  eyes  did  the 
Jews  behold  his  conduft,  and  what  interpretation  did 
they  put  upon  it  ?  By  fuppofing  that  he  was  under 
daemoniacal  influence,they  thought  fuch  unreafonable 
and  unnatural  feverity  could  be  eafily  accounted  for. 
They  gazed,  perhaps,  fome  with  flupid  admiration, 
and  fome  even  with  fecret  contempt,  at  the  rigour 
of  her  hermit  ;  but  turned  a  deaf  ear  to  the  warnings 
of  the  preacher. 

Did  our  blelfed  Lord  adopt  a  mode  of  behaviour 
in  fome  refpecls  different  from  the  very  auflere  habits 
of  the  Baptift's  life  ?  Did  he  poflefs  more  of  the  fo- 
cial  qualities  of  human  nature  ?  Was  he  more  eafy 
of  accefs,  and  did  he  with  lefs  appearance  of  reftraint 
converfe  with  mankind  ?  What  effect  had  his  amiable 
and  condefcending  manners  on  the  very  people,  v/ho 
had  been  offended  at  the  flrift  felf  denial  which  hh 
meffenger  had  voluntarily  impofed  on  himfelf  ?  Were 
their  prejudices  vanquifhed  ?  Was  their  good  opinion 
conciliated  ?  No.  On  the  contrary,  their  perverfe 
humour  was  always  predominant,  v/hen  their  refor- 
mation was  the  object  of  the  preacher  :  and  in  order 
to  evade  the  end,  they  vilified  the  means.  Thus  they 
traduced  our  blelfed  Lord  as  a  glutton  and  a  ivine  bib'^ 
ber^  the  friend  of  publicans  andfinners. 

After  thefe  reflections  on  the  inconfiftence  of  their 
judgmc;it,  and  the  llubbornnefs  of  their  difpofitions, 

particularly 


S    E     R    M     O    K      I.  9 

particularly  as  dlfcovered  againft  himfeif,  and  the  re- 
ligion which  he  came  to  eftablilh,  he  adds.  But  '•joif- 
dom  is  juji'ified  of  her  children.  As  it  he  had  faid, 
*'  Though  the  generation  to  which  I  am  lent  to  dif- 
clofe  the  firlt  meflages  of  grace,  is  fo  eager  to  mifm- 
terpret  my  dodlrines,  and  to  cenfure  my  conduct  ; 
yet  there  are  thofe  who  v/ill  readily  bear  their  tefli- 
mony  in  my  favour,  from  evidence  too  clear  to  be 
contradifted  with  effeft,  or  even  to  be  doubted  with 
propriety.  The  children  of  wifdom  are  placed  in  a 
lituation  the  moft  aufpicious  to  convifliion  :  And  if 
in  proportion  to  their  knowledge  of  its  evidence,  be 
iheir  zeal  in  its  fupport,  and  their  concern  for  its  in- 
terefts  ;  they  will  juflify  it  by  their  tellimony  to  fu- 
ture generations,  againft  the  cavils  of  the  unbelieving 
find  amidil  the  perlecutions  of  the  cruel.'* 

By  the  term  ixnfdom  in  the  text  our  bleflcd  Lord 
meant,  as  fome  fuppofe,  himself  ;  who  is  in  the 
higheft  fenfe  deferving  of  the  appellation,  as  being  the 
WORD  and  wisdom  of  God,  in  whom  are  hidden  all 
the  treafitres  of  knowledge  ;  and  Vvho  is  the  true  light 
%vhicb  lighteth  every  man  that  cometh  into  the  'world. 

Others  are  of  opinion,  that  the  expreiTion  was 
meant  to  convey  a  fublime  idea  of  the  character  ©f 
his  gofpel :  which  is  in  truth  the  illuftration  of  di- 
vine wifdom,  and  contains  the  fyftem  of  that  know- 
ledge, which  can  alone  make  us  wife  unto  fahation. 

A  gofpel  fo  divine  in  its  original,  fo  excellent  in 
its  defign,  and  fo  beneficial  in  its  effects,  appear  a.'or- 
thy  of  all  acceptation  to  many  impartial  inquirers, 
whofe  conduct  brought  no  difcredit  on  the  caufe 
they  ftood  forward  to  defend.  The  children  of  wif- 
dom have,  indeed,  frequently  juftified  it  by  argu- 
ments too  ftrong  for  its  enemies  to  confute  :  and 
thoufands  in  the  pains  of  death,  and  amidft  the  tor- 
tures of  crucifixion,  inftead  of  falling  from  the  i^ith, 
have  adhered  tp  it  with  farmer  hopes,  and  fonder  ai.r 

tachment  j 


to  SERMON!. 

tachment ;  and  breathed  out  their  fouls  in  atteftationg 
to  its  truth,  and  in  prayers  for  its  profperirv. 

Nor  has  wifdom  been  denied  the  teftimonv  even 
of  enemies  :  a  teftimony,  of  which,  indeed,  it  did 
not  fland  in  need  ;  but  which,  being  extorted  by  the 
irrefiftible  force  of  truth,  may  well  be  efleemed  as  a 
confirmation  of  its  general  evidence  ;  J:>ince  they 
whole  wii'h  and  whofe  intereft  it  was  to  decry  it,  yet 
were  compelled,  if  not  to  receiveit  wholly,  yet  to  ac- 
knowledge it  in  part ;  and  thus,  like  Pilate,  they  pro- 
nounced him  righteous^  whom  they  condemned  ; 
and,  like  Judas,  eonfefl'ed  him  innocent,  whom  they 
betrayed. 

Though  God,  according  to  his  pi-omife,  has  always 
had  afeed  toferve  hi?n,\\'hizh  mi'^t.  be  accounted  as 
his  pecidiar  generation  ;  men  who  have  confidered  tlie 
fuccefs  of  religion  as  intimately  connected  with  their 
own  well  being,  and  who  have  therefore  promoted  it 
with  an  ardour  in  fome  degree  proportioned  to  its 
importance  ;  yet  to  the  primitive  ages  of  chriflianity 
muft  we  turn  our  eyes  for  inftances  of  the  moO:  heroic 
fortitude,  and  the  mofl  difintereiled  attachment. 
Other  examples  may  illuflrate  ;  but  thefe  convince. 
Modern  piety  and  zeal  may  edify  and  warm  the  heart ; 
may  excite  our  emulation,  and  roufe  up  the  languifli- 
ing  fpirit  of  devotion.  But  the  trials  of  ancient  times 
produced  examples  at  once  fo  inftru61:ive  and  fo. 
fplendid,  that  while  the  heart  is  affe6\ed,  the  con- 
fcience  alfo  is  enhghtened.  We  are  not  carried  away 
with  fympathetic  impulfes,  which  have  no  foundation 
but  in  the  wild  dreams  of  fanaticifm,  or  the  tumultu- 
ous emotions  of  enthuhafm.  No.  The  underiland- 
ing  takes  a  fhare.  in  the  impreffion:  we  approve 
while  we  wonder  ;  and  our  reafon  is  as  much  con- 
vinced by  the  evidence  of  truth,  as  our  paflions  are 
captivated  by  the  power  of  what  is  fmgular  and  ex- 
traordinary. 

When 


S    E    R    M    O    N      I.  u 

When  we  review  the  times  in  which  fuch  great 
(Examples  occur,  wc  are  led  to  make  comparifons  that 
are  by  no  means  flattering  to  ourfelves,  and  thole 
amon'^  whom  we  live.  The  charafteriflic  feature  of 
the  prefcnt  age,  is  indifierence  to  religion  in  general. 
The  power  of  godlinefs  is  neglefted  ;  and  ihall  we 
{hen  wonder  that  the  form  of  it  fhould  be  flighted 
und  defpifed  ?  Under  the  pretence  of  emancipating 
the  human  mind  from  the  bondage  of  fuperftition, 
the  common  offices  of  devotion  have  been  decried. 
From  the  aiTeclion  of  candor  we  have  funk  into  iiiU 
lefl'nefs  ;  and  have  tamely  fuffered  a  daring  fpirit  of 
infidelity  to  oppofe,  and  a  fpecious  herefy  to  under- 
mine the  interefts  of  chriilianity  ;  becaufe  we  have 
been  apprehenfive  that  our  flrmmefs  would  be  fl:igmia- 
tized  with  the  odious  name  of  bigotry  ! 

It  has  indeed  been  always  the  unhappy  fate  of  man- 
kind to  run  into  extremes  :  and  in  matters  of  reli- 
gion more  cfpecially  has  this  perverfe  bent  of  human 
iiature  difcovered  itfelf.  Lukewarmnefs  and  intemper- 
ate zeal  have  doubtlefs,  each  in  its  turn,  proved  inju- 
rious to  the  Chrifl:ian  caufe.  The  former  filently  and 
iecretly  faps  its  toundations  ;  and  though  its  progrefs 
be  flow  and  infenfible,  yet  its  eifecls  are  too  fatal  ?.nd. 
too  notorious  not  to  alarm  the  friends  of  religion. 
The  latter  has  expofed  the  caufe  it  profefled  to  patro- 
nize ;  and  by  its  prepoflierous  methods  of  defence, 
bas,in  inflances  too  numerous  to  be  recounted,  but 
too  melancholy  to  be  forgotten,  afforded  the  enemJes 
that  oppofed  it  an  occaiion  of  fuch  trium.ph,  as  the 
merits  of  their  own  caufe  by  no  m.eans  entitled  them 
to  claim. 

The  children  of  wifdom,while-they  feel  their  bet- 
ter hopes  fecured  by  its  promifes,  cannot  grow  indil^ 
ferent  to  its  interefts  ;  nor  look  on  the  infults  which 
are  from  time  to  iime  ofiered  to  its  moil  facred  and 
^wful  t'biigadons,  wiih  the  coldnefs  of  unconcerned 

fpeftator^v 


la  S    E     R    M    O    N      L 

fpectators.  They  cannot  fee  its  holy  inftitutions 
flighted,  or  its  eflential  dodrines  blafphemed,  without 
lamenting  that  ahnoit  unparalleled  and  portentous 
degeneracy  of  mind  and  manners  which  is  the  real 
fource  of  all  we  lament,  and  of  all  which  we  wifh  to 
correct.  They  cannot  but  tremble  at  the  probable,  I 
will  not  fay  approaching  iffue  of  fuch  ingratitude  to 
heaven  for  its  iinfpeakable  gift. 

But  the  wifdom  which  they  are  taught  to  value, 
they  know  at  the  fame  time  how  to  defend.  The 
fplrit  which  it  infpires,  isjirjlpure^  and  then  peaceable, 
gentle^  full  of  good  fruits^  eafy  to  be  entreated,  witJjout 
partiality,  and  ^untboiit  hypocrify.  The  children  of  wif- 
dom are  therefore  confiilcnt  as  well  as  fmcere  :  their 
candour  does  not  make  thern  lukev/arm,  nor  their 
zeal  uncharitable. 

The  Epicureans  of  antiquity,  and  the  infidels  of  our 
own  days,  arrogantly  boall  of  their  high  atchieve- 
ments  in  fnapping  afunder  the  chains  of  fuperitltion  : 
and  in  the  execution  of  their  defperate  purpofe  they 
go  forward  with  unfliaken  fortitude,  and'  unremitted 
alacrity.  Mufl  we  then  grow  fupine  and  inactive, 
when  the  danger  is  more  imminent  aqd  more  threat- 
ning  ?  Mufl  we  affeft  the  petty  popularity,  which 
arifes  from  flattering  th^  prejudices  of  m.en,  inflead 
of  afpiring  to  the  glory  of  faving  their  fouls  ?  Far  be 
fuch  complication  of  meannefs  and  perfidy  from  the 
children  of  wifdom. 

But  the  fmcere  and  wellinformed  advocates  of  the 
gofpel,  while  engaged  in  the  j  unification  of  its  prin- 
ciples, and  the  fupport  of  its  interefts,  are  at  the  fame 
time  careful  not  to  lavifh  their  aftivity  on  fubjedls  of 
remote  effed,  or  barren  curiofity..  Wifdom  referves 
its  vigour  for  exertions  worthy  of  its  own  noble  aims  : 
and  if  it  be  zealoujly  affc6led,  it  is  in  a  gcod  thing. 
Aftuated  by  fuch  motives,  and  placed  in  fuch  cir- 
cumftances,  it  not  only  defies  ail  the  arts  of  calumny^ 


S    E    R    M    O    N      I.  25 

Vat  challenges  fome  tribute  of  pralfe.  The  everlaft- 
ing  truths  of  the  gofpel,  with  which  the  welfare  of 
mankind  is  moft  nearly  connefted,  demand  our  feri- 
ous  re(j;ards,  and  jullify  the  warmed  efforts  of  zeal,  at 
once  diredcd  by  knowledge,  and  tempered  by  phi- 
lanthropy. 

There  are  errors  that  would  bereave  us  of  every 
hope  which  points  to  immortality,  loofen  the  beft  ce- 
ment of  fociety,  and  overturn  the  very  conftitution 
of  religion  both  natural  and  revealed.  Oppofition 
to  fuch  errors  deferves  not  the  odious  epithets  of 
bigotry  and  fuperftition.  Infidelity,  we  know,  has  its 
zealots ;  and  herefies  of  the  moft  malignant  tendency 
have  their  advocates  ;  advocates,  I  mean,  who  fcorn  ac- 
commodation with  what  they  are  pleafed  to  call  the 
inventions  of  prieflcraft,  and  the  prejudices  of  the 
vulgar  :  who  make  a  triumphant  boafl  of  the  free- 
dom with  which  they  oppofe  the  peculiar  and  diflin- 
guifhing  doctrines  of  chriftianity  ;  who  are  neither 
afhamed,  nor  afi-aid  to  declare  openly  to  the  world, 
.that  as  they  have  hitherto  exerted  themfelves,  fo  wilt 
they  continue  to  exert  themfelves  In  demolifhing  the 
fortreifes  of  orthodoxy.  Thefe  hardy  and  heroic 
ciiarapions  of  reformation  difdain  to  pay  any  rever- 
ence to  the  ruft  of  antiquity — they  are  no  refpefters 
of  the  authority  attached  to  names — thev  fcorn  to  fa— 
crifice  any  precarious  opinion  about  the  purity  of 
truth,  to  the  eftablidied  peace  of  the  world.  The 
collective  wifdom  and  exemplary  piety  of  preceding 
generations,  are  to  the  philofophcr  a  ftumbling  block, 
and  to  the  innovator  fooliflmefs. 

In  reprefTmg  the  violence,  and  in  expofmg  the  ab- 
furditles  of  fuch  writers,  we  aft  a  part  which  preju- 
diced men  may  perhaps  impute  to  unworthy  motives. 
But  why  then  are  we  blamed  for  doing  to  others, 
what  others,  if  they  fuppofed  us  to  lie  under  any  dan- 
gerous delufion,  v/ould  make  a  merit  of  doing  to  us  ? 

Is 


^4  S    E    R    M    O    N      L 

Ir>  that  ofiiclous  in  the  children  of  wifdom,  which  irii 
their  adverfaries  is  benevolent  ?  Is  their  firmnefs  our 
obftinacy  ?  Their  caufe  furely  has  no  prefumptive 
proof  of  fuperiority.  Their  abilities  are  not  of  a 
greater  fize.  Their  a£livity  is  not  directed  to  nobler 
ends. 

They  laugh  indeed  at  our  blindnefs,  and  they 
rail  at  our  ardour  :  but  to  hear  the  rude  clamours 
of  thofe  who  aifault  chriftianity,  or  of  thofe  who 
betray  it,  without  emorion  and  without  refiftance,- 
"vvculd  imply  a  tamenefs  of  fpirit,  which  our  enemies 
would  be  the  firfl  to  infult  and  to  ridicule.  By  filent 
forbearance,  or  languid  oppofition,  we  fliould  indeed 
give  too  much  colour  to  an  infuiuation  lately  thrown 
out  by  one  who  has  rufhed  foremoft  in  the  ranks,  and 
ibunded  with  a  louder  blaft  than  his  fellows  the  horn 
of  battlcj  that  v/e  are  at  cafe  in  Z/on,  only  becaufe  we 
are  grown  indifferent  to  her  better  interefts. 

There  are  indeed  too  many  perfons,  from  whom 
a  rhore  confident  condu6;  might  have  been  expefted, 
who  are  aclive  in  the  profecution  of  thofe  temporal 
privileges,  which  are  connected  with  their  fpi ritual 
function,  and  who  eagerly  pant  for  honours  and  dif- 
tinclions  ;  yet  are  too  little  concerned  to  promote  the  _ 
honour  of  the  gofpel,  and  quite  indifferent  about  the 
prefervatlon  of  thofe  glorious  truths,  which  render  it 
at  once  the  admiration  and  dehght  of  rational  but' 
guilty  and  fallen  creatures. 

But  it  is  unfair  to  argue  from  particulars  to  univer- 
fals  ;  and  ungenerous  to  cenfure  the  whole  for  the 
defects  or  errors  of  a  few.  Many  there  are,  whofe 
cC)ndu6l  ftill  tends  to  refcue  their  profeflion  from  the 
difgrace  which  malice  is  eager  to  throw  on  it.  Wif- 
dom  can  vet  boaft  of  children,  whofe  mingled  zeal 
and  prudence  do  not  difgrace  the  caufe  they  have  the 
honour  to  fupport.  Hence  their  zeal  for  God  never 
contradicls  their  chanty  to  men.     While  it  oppofes 

principles   ' 


S    E    R    M    O    N      L  T^ 

principles  wliich  are  injurious  to  the  interefls  of  truth, 
nnd  deilruttive  to  the  fouls  of  men,  yet  it  diminilhes 
not  the  fnicereft  regard  for  the  perfons  of  thofe,  by 
whom  fuch  principles  are  adopted.  It  loves  the  man^ 
it  efleems  the  fchoiar,  it  applauds  the  believer,  even 
while  it  faithfully  chaflens  his  guilt,  or  freely  admon* 
iflies  him  of  his  error. 

There  is  fome  difficulty,  doubtlefs,  in  fixing  by 
precept  the  boundaries  of  that  zeal,  with  which 
Chrifliaii;^  in  general,  and  the  minifters  of  the  gofpel 
in  particular,  ought  to  be  infpired  :  But  example  will 
at  once  unfold  the  principle  of  zeal  as  a  quality,  and 
enforce  the  obligation  of  it  as  a  duty.  In  the  conduct 
of  St.  Paul  we  fee  this  virtue  well  illuftrated  ;  and  we 
may  mofl  becomingly,  and  mod  profitably,  contem- 
plate it  as  a  model  of  imitation. 

The  principal  objefl:  this  illuflrious  child  of  wif^ 
Gorn  had  in  view,  was  the  glory  of  God  :  and  this  he 
was  convinced,  could  only  be  properly  and  efFe(^ualljr 
promoted  by  iteadinefs  and  prudence  in  maintaining 
the  great  truths  of  the  gofpel.  To  an  obje6t  fo  mo- 
mentous, he  facrificed  all  that  the  world  call  dear  ; 
his  eafc,  his  interelt,  his  reputation,  yea  even  life 
itielf.  No  fundamental  do6:rines  did  he  obfcure  by 
partial  fuppreliion,  or  refine  away  by  fophifiical  inter- 
pretation :  he  taught  them,  as  he  received  them  from 
above.  He  fcorned  to  temporize,  when  his  commif- 
fion  was  clear,  and  the  object  of  high  and  indubitable 
importance.  In  matters  of  little  coniequence  he  a£led 
with  difcretlon  ;  but  it  was  a  difcretion  which  the 
flrifteft  integrity  warranted,  which  the  frailties,  or 
the  prepoirellions  of  his  hearers  required,  nay,  which 
the  higher  interefls  of  the  church  itfelf  loudly  and 
unequivocally  demanded. 

Wq  have  a  very  animated  defcrlption  of  his  noble 
and  honefl  zeal  in  the  necefi'ary  oppofition  which  he 
made  to  the  f^lfo,  teachers,  who  had  infidioufly  en- 
deavoured. 


i6  S    £    R    M    O    N      I. 

deavoured,  by  hypocritical  {hews  of  a  purer  and  more 
ancient  dodrine,  to  corrupt  and  pervert  the  Galatian 
church.  Fdlfe  brethren,  fays  he,  unawares  brought  in, 
tuho  came  privily  tofpy  out  our  liberty  which  ive  have  in 
Chri/l  yejus,  that  they  might  bring  us  into  bondage  to 
*ivhom  we  gave  place  byfubjedion,  no  not  for  an  hour  ;  that 
the  truth  of  the  gofpel  might  continue  vuith  you*  Thus 
the  apoflle  exemplified  his  own  pofition — that  h:  could 
do  nothing  againjl  the  truth — either  negatively,  or  pof- 
itively  ;  either  by  oppofmg  it  himfelf,  or  by  tamely 
acquiefcing  in  the  oppofition  of  its  enemies. 

All  truths  are  not  of  equal  moment,  or  fupported 
by  evidence  equally  clear  :  in  matters  of  a  doubtful 
nature,  conceflion  therefore  is  ultimately  of  more  ad- 
vantage to  the  interefls  of  truth,  than  contention* 
We  fiiould,  however,  be  careful  what  points  we  affign 
to  the  clafs  of  dubious  and  unimportant  controverfy. 

They  who  call  upon  us  to  conclude,  are,  indeed, 
more  clear  in  pointing  out  where  conceflion  is  to  be- 
gin, than  where  it  is  to  end.  If  we  mud  recede  from 
well  founded  and  long  eftabliflied  opinions  by  way  of 
accommodation,  why  not  give  way  in  fome  points  of 
practice  which  have  been  rendered  familiar  by  cuf*- 
torn,  and  which  bear  on  them  the  venerable  (lamp  of 
ancient  prefcription.  If  loud  complaints  and  bitter 
accufatlons  could  evince  the  necefllty  of  areform,  the 
church  of  England  is  not  only  ignorant  of  the  pecul- 
iar doftrines  which  diilinguilh  Chriftianity,  but  grofly 
defeclive  in  the  difcharge  even  of  its  moral  duties. 
Thus  fome  have  told  us,  that  we  fhall  never  convert 
the  unbeliever,  till  we  indifcriminately  and  avowedly 
abandon  thofe  doctrines  which  are  called  myfterious  : 
and  of  late  one  daring  adventurer  in  the  field  of  ref- 
ormation, has  thrown  afide  the  common  reftraints  of 
modefliy,  and  with  an  effrontery  equally  fmgular  and 
infulting,  has  informed  the  Chriftian  world,  that  there 

is 

*  G.-vU.  H.  4.  5. 


SERMON      L  17 

'  IS  no  profpect  of  converting  the  Mahometans,  unlefs 
they  have  a  fandion  from  the  church  to  continue  in 
the  praftice  of  polygamy  ?  * 

Amidft  the  claimants  to  the  privileges  of  truth, 
\vho  are  to  be  gratified  ?  Amidfl:  the  various  projec- 
itors  of  reformation,  whofe  plans  are  to  be  adopted  ? 
Many  fet  up  pretenfions  to  exclufive  preference  :  all 
afiert  their  right  of  being  coolly  and  impartially 
heard.  Let  therefore  all  be  heard:  though  in  the 
mafs  of  human  opinions,  and  amidft  the  confli£b  of 
human  pafiions,  all  cannot  be  fatisfied. 

There  is  a  fpirit  which  feenis  to  be  always  difcon- 
tented,  till  its  wiideft  claims  are  allowed  ;  and  which 
having  been  turbulent  under  injudicious  reftraint,  be- 
comes tyrannical  when  in  pofleflion  of  ufurped  author- 
ity. But  let  not  the  freedom  of  inquiry  be  Ihackled. 
For  if  it  multiplies  contentions  among  the  wife  and 
virtuous,  it  exercifes  the  charity  of  thofe  who  contend. 
If  it  ihakes,  for  a  time,  the  belief  which  is  reded  only 
upon  prejudice,  it  finally  fettles  it  on  the  broader  and 
more  folid  bafis  of  cbnviftion. 

Truth  affuredly  has  nothing  to  fear  from  the  oppo- 
fition  of  its  enemies :  and  the  children  of  wifdom  are 
not  to  be  feduced  fi-cm  their  perfuafion  of  its  excel- 
lence, by  the  fubtlety  of  the  fcphifh,  or  the  calumnies 
of  the  fcofier.  They  know  that  its  origin  is  from 
above ;  and  that  an  almighty  arm  protefts  and  fecures 
it.  Thev  do  indeed  deplore  that  malignity  of  heart, 
and  that  blindnefs  of  underftanding,  which  too  fre- 
quently appear  in  the  defigns  of  its  Various  adverfar- 
ies,  either  to  pervert  its  principles,  or  to  obftruft  its 
genuine  influence  :  yet  they  have  too  much  refpect 
for  their  caufe,  to  dif^race  it  bv  the  bafe  and  unnat- 
ural  aid  of  perfecution  ;  and  they  have  too  much  con- 
fidence in  their  own  ftrength,  to  flirink  from  a  contefl 

in 

;  .*  The'.ypiithora,  vol.  ii.  p.  85,  &.c. 

B 


iS  S    E     R    M    O    N      I. 

in  which  the  triumphs  of  error  are  precarious  and 
tranfitory. 

They  are  convinced  that  the  weapons  of  ChriRian 
warfare  are  not  carnal ^  hut  fpirhual ;  and  that  our  re- 
ligion, though  protected  by  human  power  againfl  vi- 
olence and  outrage,  for  the  fake  of  prefcrving  its 
members  in  peace,  yet  Is  to  make  its  way  in  the  world 
only  by  the  force  of  evidence  ;  and  to  keep  its  ground 
as  well  by  the  moderation,  as  by  the  abilities  of  its 
advocates. 

Confcious  of  the  difficulties  in  which  the  moral 
governour  of  the  univerfe  feems  to  have  left  many 
interefting  topics,  refleding  on  the  different  degrees 
of  vigour  which  belong  to  different  underftandings, 
and  fenfible  of  the  various  lights  in  which  the  fame 
queftion  prefents  itfelf  in  various  circumftances,  the 
friend  of  truth  is  more  ready  to  inquire  than  to  dog- 
matize, and  to  inform  than  to  condemn.  There  is  an 
oppofition  which  he  confiders  as  of  a  more  enlight 
ened  and  liberal  kind  ;  which  is  conducted  with  tem- 
per and  decency  ;  which  has  not  for  its  objeO:  thofe 
licentious  and  immoral  views  which  have  been  juftly 
charged  upon  the  more  popular  fyllems  of  infidelity  j 
and  which,  inftead  of  proving  injurious  to  the  great 
caufe  it  attacks,- will  be  eventually  the  means  of  con- 
firming its  authority,  and  of  illuflrating  its  principles. 

Such  oppofition  excites  a  keener  attention  not  only 
among  the  adverfaries,  but  the  friends  of  the  gofpel. 
It  brings  forward  into  open  day  thofe  evidences,  whicfi 
are  dimly  and  indiftinctly  perceived  by  both.  It  clears 
them  from  every  ufelefs  incumbrance,  which  tends  to 
obfcure  their  luftre.  It  confirms  and  fanQifies  the 
faith  of  the  Chriflian  ;  it  humbles  the  arrogance, 
where  it  cannot  overcome  the  prtpoffefrions,  of  the  in- 
fidel :  the  inquifitive  are  inflruded  ;  and  the  impar- 
tial are  completely  and  unalterably  convinced. 

Among 


S    E    R    M    O    N      L  19 

.  Among  the  teachers  of  the  Chriftian  religion,  it  is 
unqueftionably  a  duty,  to  ftudy  its  evidences  with  fuch 
care,  and  to  examine  its  principles  with  fuch  integrity, 
iis  to  be  able  alzvays  to  give  a  reafon  of  the  hope  that  is  in 
them.  But  there  are  other  obligations  alfo  attending 
the  clerical  profefiion,  of  more  immediate  concern, 
than  the  mere  office  of  repeUing  hoftile  objections,  or 
even  of  removing  the  fmcere,  but  painful  fcruples  of 
our  neighbour. 

From  the  natural  modefly  of  their  difpofitions,  or 
perhaps  from  the  want  of  opportunity  to  coiled  ma- 
terials for  the  purpofes  of  publications,  many  excel- 
lent men  are  contented  with  retaining  their  own  faith 
in  filence  and  obfcurlty  ;  and  with  diffufmg  the  fav- 
ing  truths  of  the  gofpel  only  among  thofe  w^ho  are 
committed  to  their  charge. 

There  is  therefore  a  fmgular  propriety  in  inftitu- 
tions  of  this  kind  :  and  it  cannot  be  denied,  that  in 
confequence  of  them  much  has  been  added  to  the 
general  ftock  of  learning,  and  ftill  more  to  the  eluci- 
dation of  the  particular  evidences  of  natural  and  re- 
vealed religion.  Men  of  extenfive  knowledge  and 
folid  judgment  have  by  thefe  means  been  called  forth 
to  publlck  view,  at  a  time  when  raillery  might  have 
difcQuraged  the  modeil ;  and  when  the  moft  fanguine 
might  have  defpaired  of  viftory,  fi-om  the  number 
rather  than  the  talents,  of  thofe  \yho  were  leagued 
together  in  the  fupport  of  impiety.  They  have  been 
roufed  by  the  call  of  pious  and  munificent  patrons, 
to  {land  forth  as  the  champions  of  truth,  virtue  and 
religion.  Their  abilities  have  excited  the  general 
veneration  of  the  v%'orld  :  their  candour  has  extorted 
praife  even  from  their  hardiell  antagonifts  :  and  by 
their  fuccefs  in  explaining  and  defending  the  doftrines 
of  revelation,  the  wifdom  of  the  founders  has  been 
amply  juftif-ed,  and  their  generofity  abundantly  rec- 
ompenfed  by  that  v/hich  they  would  have  themfelves 
B  2  efleemed 


10  S    E     R    M    O    N      I, 

adeemed  the  nobleft  of  all  rewards,  the  fair  and  fifiat 
eflabhfhment  of  evangelical  truth. 

Thus  the  abfurdity  of  atheiim  has  been  expofed  ; 
and  the  atheill  driven  from  the  field  he  had  the  pre- 
fumption  to  call  his  own,  even  by  the  very  weapons 
which  he  chofe  for  his  defence.  Delfm  in  all  its 
forms  has  been  examined  and  deteded :  all  its  illib- 
eral cavils  have  been  replied  to  ;  all  its  haughty  pre- 
tenfions  confounded  ;  and  even  the  pertinent  and 
momentous  objedions,  to  which  the  bell  informed, 
and  bell  difpofed  of  its  advocates  fometimes  had  re- 
courfe,  have  been  weighed  with  impartiality,  and  re- 
futed by  argument. 

Thole  tenets,  which  rafh  and  fuperficial  inquirers 
had  fuppofed  to  be  deflitute  of  foundation,  ha-ve  been 
expreil'ed  with  greater  precifion,  fupported  by  ftronger 
proofs,  and  recommended  by  nev/  illultrations. 

Our  own  church,  more  efpecially  has  alTerted  with 
j'ufl  r-nd  growing  confidence,  her  fuperiority  over  all 
other  eftablifhments.  She  has  been  enabled  to  refill 
the  unkind  and  unfair  aiTaults  that  have  been  made 
againfi:  her  doftrines.  She  has  feen  in  her  friends  a 
conflant  increafe  of  that  found  knowledge,  which 
ever  draws  onward  in  its  train  an  increafe  of  good 
morals. 

The  children  of  wifdom  thus  going  on  from  llrength 
to  ftrength,  are  not  io  be  deterred  from  the  profecu- 
tion  of  their  refearches,  or  the  avovrai  of  their  fenti- 
ments,  by  illiberal  infmuation,  or  audacious  Inve£live. 
While  ihey  fcdrch  all  things,  they  held  faji  that  ivhich  is 
good.  They  are  not  difmayed  by  groundlefs  and  vul- 
gar imputations  of  indulging  a  fpirlt  of  real  bigotry, 
and  of  contending  for  the  credit  of  imaginary  ortho-- 
doxy.  Their  ta&  is  arduous  ;  their  intentions  are 
honourable  ;  and  in  every  conteft  where  they  have 
hitlierto  been  oppofed,  they  may  juftiy  boafl  of  having 
bseamore  than  conquerors  in  the  day  of  trial. 

Gbjeclion.^ 


S    E     R    M    O    N      I.  2j 

Objections  which,  from  their  minutenefs,  might 
Ctherwife  have  been  neglefted,  have  now  received  the 
mofl  fatisfaclory  anfwers  :  and  doubts,  which  from 
their  obfcurity,  or  from  the  modelty  of  thofe  in  whofe 
minds  they  arofe,  might  have  remained  unrelolved, 
have  been  openly  examined,  and  fairly  removed.  In 
-fliort,  every  part  of  the  great  fabric  of  religion,  has 
received  fome  diflinft  fupport  or  illuftration,  which 
has  added  to  the  ftrength  and  beauty  of  the  whole 
jyiteni. 

But  thefe  inflitutibns,  falutary  as  they  may  have 
been  to  the  caufe  of  chriftianity,  and  propitious  to  the 
interefls  of  fcience,  have  not  been  totally  exempt  froii; 
objedion. 

As  every  fubjeft  of  human  fpeculation  is  bounded 
by  fome  limits,  additional  proofs,  and  even  additional 
illuftrations,  cannot  always  be  expe£ted :  and  inftitu- 
tions  which  require  the  unremitted  attention  of  the 
mind,  and  the  application  of  learning  and  argument 
to  the  fame  fubjecls,  may  be  fufpeded  rather  of  adding 
to  the  quantity,  than  to  the  real  ufes  of  fpeculation  ; 
and  of  promoting  more  an  anxiety  fornovei  opinions 
than  a  ferious  concern  for  eftablifhed  truths.  Though 
the  earlier  periods  of  thefe  inftitutions,  therefore, 
have  been  dillinguifhed  by  a  more  than  ordinary  dif- 
play  of  erudition,  and  their  utility  is  become  as  con- 
Ipicuous  as  the  abilities  which  fupported  them  ;  yet 
genius  itfelf  will  languifh,  when  confined  to  one  track, 
nor  will  learning  be  able  to  recruit  its  vigour,  when 
it  finds  that  its  (lores  have  been  made  com_mon  to 
others.  In  this  cafe  we  have  much  to  apprehend  from 
the  indolent,  and,  perhaps,  ftill  more  from,  the  vain. 
With  the  former  the  caufe  v/ill  be  v/eakened  by  dul- 
nefsand  infipidity  ;  with  the  latter  it  will  be  pervert- 
ed by  the  luft  of  noveltv.  The  indolent  dcfparinp-  of 
makmg  any  valuable  addition  to  the  proofs,  or  gene-\ 
;fal  illuftrations  of  religion,  will  content  themfelve^' 


22  S    E     R    M    O    N      I. 

with  the  fame  track  that  others  have  purfued,  and  be 
fatisfied  with  the  negative  merit  of  faying  nothing 
amifs.  The  vain  will  have  recourfe  to  fancy,  to  fup- 
ply  the  want  of  more  folid  matter  ;  and  will  give 
Icope  to  airy  fpeculation,  in  order  to  have  the  credit 
of  advancing  fomething  fmgular. 

It  cannot  therefore  be  expected  that  on  the  fame 
fubjcfts  of  difcuilion,  and  thofe  fubjeds  circumfcrib- 
ed  by  very  narrow  limits,  the  progrefs  fliould  be 
as  fplended  as  the  commencement  :  and  to  thofe  who 
are  adverfe,  or  even  indifferent  to  the  caufe  of  relig- 
ion, it  may  afford  fome  little  matter  of  triumph,  or 
feme  flight  ground  for  fceptical  infmuation,  that  on 
fubjecls  of  fuch  unequaled  moment,  fo  little  of  what 
is  captivating  by  the  mere  charms  of  novelty,  is  pro- 
duced by  the  mofl  ccmprehenfive  refearch,  and  the 
.  moll  elaborate  explanation. 

The  objedion,  however,  is  of  no  weight,  v»-hen  duly 
confidered.  Religion  is,  like  its  author,  unchange- 
able. The  reafons  which  fupport  it  are  as  old  as  it- 
felf :  and  though  its  proofs  may  be  fet  in  a  new  light, 
yet  the  proofs  themfelves  cannot  be  new.  To  the 
^word  of  God  it  were  prefumption  to  add  ;  it  is  our 
duty  to  take  nothing  from  it ;  and  in  thefe  circum- 
flances  wl^atever  doftrine  profeffes  to  be  at  once  ef- 
fential  to  be  known,  and  yet  hitherto  unknown,  may 
in  confequence  of  fuch  profeffion,  be  fufpc£led  of  dan- 
gerous miilake. 

But  the  wifdom  of  our  Founder  has  been  as  con- 
fpicuous  as  his  liberality.  The  plan  v/hich  he  has 
adopted,  is  extenfive  and  various  ;  it  gives  Icope  to 
philofophicai  and  hiftorical  inquiry  ;  and  to  thofe 
v/ho  unite  the  love  of  virtue  with  curiofity,  it  will  be 
A  fource  of  perpetual  information.  The  connexion 
betv>'een  facred  and  profane  learning,  and  the  con- 
fidence of  true  religion  vath  true  philofophy,  are  by 
repeated  exneriments  now  decided. 

Whiitevcr  - 


SERMON      I.  23 

Whatever  fcience  therefore  fhall  inveftigate,  may 
here  be  purfued,  as  far  as  the  caufe  of  religion  can  re- 
ceive any  illuftration  from  it.  Polite  literature  may 
here  open  its  nobleil  ftores  ;  and  criticifm  apply 
them  to  the  elucidation  of  obfcure  palTages,  and  to 
the  eflablidiment  of  fundamental  truths. 

From  the  corruptions  which  grow  out  of  excef- 
five  civilization,  and  from  the  mifchiefs  which  attend 
the  improper  and  indifcriminate  fondnefs  that  per- 
vades all  ranks  of  men  for  philofophical  fubjecls,we 
have  little  reafon  to  fuppofe  that  the  period  will  foon 
arrive,  in  which  no  additional  objeftions  (hall  be 
brought  againit  the  evidence,  or  the  doctrines  of  the 
gofpel.  Here  then,  it  is  to  be  hoped,  fuch  anfwers 
will  always  be  produced,  as  will  be  fufFicient  to 
counteracl  their  influence,  and  to  expofe  their  fu-. 
tility. 

But  while  this  inftitutlon  is  directed  to  the  general 
object  of  defending  and  eftablifhing  thechriflian  faith ; 
and  on  that  account  poifefles,  in  common  with  other 
fimilar  inftitutions  which  preceded  it,  the  fame  gene- 
ral utility ;  it  has  alfo  the  fuperior  advantage  of 
blending  together  whatever  was  peculiar  and  appro-r 
priate  to  them,  and  of  uniting  all  their  excellencies 
in  itfelf. 

It  is  indeed  principally  defigned  to  countera£i:  the 
progrefs  of  error  in  all  its  forms,  and  of  infidelity  un- 
der every  mode  of  oppofition.  As  fuch,  the  object  is 
of  fupreme  importance,  and  opens  an  extenfive  field 
for  fpeculation.  The  fources  of  error  are  inexhaufli-i 
ble  :  and  whilll  either  vanity  or  vice  influences  m.an- 
kind,  it  will  be  eafy  for  fophiftry  to  invent  new  forms 
of  objedion  ;  while  profligacy  vidU  be  ever  difpofed 
to  difcredit  the  faith  that  condemns  it.  We  may 
flatter  ourfelves,  however,  with  this  hope, that  as  much 
ingenuity  will  be  ihewn  in  the  defence  of  our  fp.ith, 
ii3  can  be  exerted  in  oppofuig  it  j  and  that  while  the; 

enemy 


24  S    E     R    M    O    N      I. 

enemy  is  fowing  tares,  the  chriftian  hufbandman  will 
not  be  lels  vigilant  in  cultivating  the  good  iced. 

Hitherto,  indeed,  infidelity  has  not  been  able  to. 
atchieve  any  thing  which  may  recompence  theadliv- 
ity,  or  gratify  the  vanity  of  its  advocates.  Ihey 
have  fuccefsfuily  employed  the  arts  of  converfion  with 
the  churhfh  mifanthrope,  who  would  aflimilate  the 
character  of  the  Deity  to  the  dark  and  unamiable 
complexion  of  his  own  ;  with  the  raw  and  conceited 
tripling,  who  difdains  to  tread  in  the  beaten  track  of 
opinion  ;  or  with  the  obdurate  libertine,  whq  is  in- 
terefted  in  v/eakening  the  fanctions,  and  difproving 
the  very  eiciflence,  of  a  law  by  which  he  ftands  con- 
demned. But  have  the  virtuous  and  the  wife,  have 
nienofthe  higheft  rank  in  literature,  or  of  the  mo(t 
refpcftabie  reputations  in  fociety,  gone  over  to  their 
party  ? 

We  do  not  envy  them  the  paltry  pittance  of  glory 
which  they  can  acquire  from  the  number  of  converts, 
who  lov3  darkncfi  rather  than  lights  hccaiife  their  deeds 
are  evil :  but  we  are  mofl;  fmcerely  anxious  for  the 
fake  of  other  men,  to  refcue  them  from  the  baneful 
and  fpecious  allurements  of  opinions,  which  will  cither 
drav/  theni  afide  to  vice,  or  prevent  their  return  to 
virtue,  once  neglefted  and  deferted. 

Our  religion,  however,  is  not  itfelf  tarnifhed  by  the 
corruptions  of  thofe  who  wantonly  abandon,  or  ma- 
lignantly revile  it.  The  fame  caufe,  we  are  aware, 
will  always  produce  the  fam.e  efteft  :  and  while  the 
gofpcl  continues  to  inculcate  a  pure  doctrine,  it  muft 
expeft  a  very  unwelcome  reception  from  tl;e  corrupt 
pallions  of  mankind. 

But  while  we  juftify  the  ways  of  God,  we  mean 
not  to  fpeak  with  undiilinguifhing  contempi,  or  with 
unrelenting  afperity,  of  every  man  by  whom  they  have 
been  arranged.'  In  fome  of  thofe  who  look  upon  the 
gofpel  with  an  unfriendly  eye,  we  readily  acknowL 


S    E     R    M    O    N      I.  35 

pdge,  and,  under  any  other  circumftances,  we  fhould 
warmly  admire,  very  Ihining  abilides.  They  have 
attacked  our  citadel  by  every  inllrument  of  violence, 
and  with  every  ilratagem  of  art.  Oar  antagonifls 
have  Ibmetimcs  alTailed  it  with  declamatory  eloquence 
and  fometimes  undermined  it  with  the  aid  of  meta- 
phyfical  fubtlety  :  but  the  church  of  Chrill  is,  we 
experimentally  know,  deeply  and  firmly  founded  on  a 
rock  :  and  the  blails  of  oppofition,  however  fudden 
and  however  impetuous,  are  infufficient  to  overthrow 
it. 

Yet  difpofed,  as  we  are,  to  do  juilice  to  the  talents 
of  thofe  who  differ  from  us  ;  and  compelled,  as  we 
are,  to  lament  the  fad  perverfion  of  them,  we  refill 
with  indignation,  the  difmgenuous  and  haughty  pre- 
tenfions  which  they  put  up  to  eminent  fuperiority  of 
learning  and  to  peculiar  liberality  of  fentiment.  We 
know,  in  fafl:,  that  our  rehgion  has  been  fmcerely  be- 
lieved, and  ftrenuoufiy  defended,  by  men  who  have 
afcended  the  fummit  of  human  knowledge  by  the 
vigour  of  their  genius,  and  the  intenfenefs  of  their 
iippiicaticn. 

Locke  and  Malbranche  do  not  yield  the  palm  of 
metaphyfical  acutenefs  to  the  fullen  fophiftry  of  Hob- 
bes,  or  the  cold  fcepticifm  of  Hume.  In  brilliancy 
of  imagination  and  delicacy  of  tafte,  Berkeley  is,  fure- 
ly,  not  inferior  to  ShaftefDury.  In  folid  and  mafcu- 
line  fenfe,  and  in  erudition  claflical  or  philofophical, 
who  are  the  champions  of  infidelity  that  deferve  to 
be  compared  with  a  Taylor,  a  Wilkins,  a  Cudworth, 
a  Barrow,  a  Clark,  a  Boyle,  and  a  Newton  ? 

And  what  we  may  boldly  afk,  what  is  there  in  the 
nature  of  things  themfelves,  that  acutenefs  of  pene- 
tration and  juihiefs  of  reafoning  fiiould  be  exclufively 
.poifeffed  by  thofe  who  deride  chriifianit)',  or  by  thofe 
vho  corrupt  it  ? 

If 


26  S    E     R    M    O    N      I. 

If  great  and  good  men  yet  adhere  to  our  party,  when 
they  may,  upon  conviction  delert  it,  without  danger 
and  without  infamy,  a  flrong  prefumtion  arifes,  that 
the  caufe  of  rehgioiis  wifdom  has  been  ably  and  fuc- 
ccfsfully  pleaded  by  her  children. 

We  have  indeed  ever  been  ready  to  meet  our  an- 
tagonifhs  on  any  lair  ground  of  difputation.  We  are 
not  afraid  of  coming  to  the  teil  of  ihiilory,  and  of  crit- 
icifm  ;  of  ethics,  where  they  are  found  ;  and  of  me- 
taphyfics,  where  they  are  intelligible.  We  decline 
the  ufeof  no  weapons  that  are  honourable  :  at  the 
fame  tim.e  we  wiih  not  to  be  indebted  for  our  tri- 
umphs, to  the  pointed  fliaft  of  ridicule,  or.  to  the  poi- 
fonous  arts  of  infmuation.  But  v/hile  v/e  profefledly 
ourfelves  difdain  to  ufe  fuch  modes  of  defence,  v/e  are 
not  terrified  at  the  eagernefs  with  vv'hich  other  msn 
employ  them. 

There  is  a  providence  which  controls  all  human 
events,  and  brings  good  out  of  evil :  and  it  is  this 
providence  which  feems  to  have  permitted  the  attacks 
of  infidelity,  in  order  to  give  greater  evidence  to  the 
faith  it  oppofes. 

It  is  not  necellary,  in  the  prefent  fituation  of  things, 
to  attempt  any  new  arrangement  of  proofs  or  fyftem 
of  evidence.  It  will  be  time  enough  to  invent  fome 
frefh  modes  of  demonllration,  when  it  is  found  that 
the  old  are  incapable  of  affording  convidtion  to  the 
honefl  and  impartial  inquirer  after  truth. 

The  nature  of  evidence,  however,  depends  in  a 
great  meafare  on  the  manner  in  which  it  is  confidcr- 
ed  ;  and  the  fame  arguments  and  illuftrations  will 
appear  in  very  different  lights  of  llrength  and  convic- 
tion, according  to  our  various  modes  of  fiudy  and 
liabils  of  reficclion. 

If  therefore  I  prefume  not,  in  the  following  dif- 
courfes  to  produce  any  teflimonies  unheard  of  or  ar- 
guments hitherto  unknown,  in  fupport  of  our  faith  ; 

yet     ■ 


S    E    R    M    O    N      L  £7 

yet  I  hope  I  Ihali  be  entitled  to  your  indulgence,  if  I 
in  feme  degree  devi-iite  from  the  more  common  track 
of  fpeculation,  and  apply  my  attention  to  a  fpecies  of 
difcuflion,  which  has,  perhaps  from  the  remotenefs 
of  that  fort  of  learning  on  which  it  depends,  been 
handled  with  lefs  minutenefs  of  inveiligation  than  its 
importance  feems  to  demand. 

It  may  be   prefumed,  that  thofe  topics  are  befl:  un- 
der flood  by  us,  to  which  we  have  devoted  the  greateft 
fhare  of  application.     On  this  ground  I  may  flatter 
myfelf  with  the  hopes  of  your  candid  attention,  w^hile 
I   am  mere   immediately  treating  thofe  fubje£ts,  to 
which  the  courfe  of  fludies  purfued  from  my  own 
choice,  and  the  nature  of  an  academical  employment 
conferred  by  your  kindnefs,  have  pointed  my  inquiries 
—■in  qiibiamen  ego  qiiideniti^  aitt  quid  efficere  poJJi?n^  ?naIo 
in  aitoritm  fpe  rcHnquere,  quam  in  oratione  ponere  7nea* 
The  great  fcene  of  revelation  has  been  the  East. 
There   the   fource  of  genuine  infpiration   was  firft 
opened  :  and  from   thence  the   fireams    of  divine 
knowledge  began  to  flow.     It  was  the  grand  theatre, 
on  which  the  Almighty  governor,  of  the  world  7nade 
bare  his  ann^  and  by  ftgiis  andiuonders^  and  mighty  deeds 
eflablillied  the  convidion  of  his  righteous  providence 
and  fupreme  dominion  in  the  hearts  of  men.    There 
he  led  the  people  of  Ifrael  like  a  flock,  by  the   hand 
of  Mofes  and  Aaron  :  there  the  Prophets  uttered  their 
predictions  :  and  there  the  Son  of  God  illullrated 
and  fulfilled  them. 

But  there  alfo  has  the  impoflor  Mahoment  erecled 
his  ilandard — that  flandard  to  which  thoufands  hav-c 
ilocked,  w  ith  an  ardour  that  may  mtII  raife  a  blufh  on 
the  countenances  of  too  many,  who  pretend  to  fight 
under  the  banner  of  the  crofs. 

Whofoever,  therefore,  has  bent  his  attention  to 
the  purfuits  of  oriental  literature,  and  the    fludy  of 

eaflern 

*  Cicero,  Orat.  ia  Qn.  Cxciliuin. 


c8  S  .  E     R     M     O    N      L 

eaftern  hiftory,  miifl  be  deeply  imprefled  with  tlm 
peculiar  and  diftinguifhing  circumltance  of  Afiatic 
hiftory  :  and  he  will  unavoidably  form  fome  com- 
parifons  between  thofe  two  great  fources  of  religious 
ppinion.  From  the  climes  which  he  reviews  have 
fprung  thofe  powerful  fyftems,  v/hich  have  fpread 
themfelves  over  the  moll  enlightened  portion  of  the 
globe  ;  and  which  for  ages  have  determined  the  be- 
lief, and  influenced  the  conduce  of  the  greateft  nati- 
ons which  inhabit  it.  Beginning  equal jy  in  filence 
and  obfcurity,  they  have  advanced  to  a  dominion 
equally  unknown  in  any  former  age  :  but  widely 
tlirferent  in  the  caufes  by  which  their  fuccels  has  been 
produced,  and  in  the  principles  cii  which  their  au- 
thority is  founded  ;  they  call  the  attention  of  philo- 
fophy  to  the  inveftigation  of  their  hiftory,  as  to  the 
fublimefl  objeft,  'vvhich  can  interelt  the  curious,  or 
employ  the  profound. 

Whether  they  be  confidered  as  the  fource.^  of  re- 
ligious belief,  and  as  thus  agitating  in.  the  mioft  pow- 
erful manner  the  hopes  and  fears  of  mankind  ;  or  as 
the  principles  which  have  influenced  the  revolutions 
of  nations,  and  thus  including  the  caufes  of  the  moft 
memorable  events  in  human  hiftory,  they  f tand  forth 
as  the  moil  brilliant  fubjefts  of  religious  and  pohti- 
cal  fpeculation,  and  claim  the  bell  exertions  of  phi- 
lofophical  fagacity. 

Amidft  fcenes  lb  ftriking  and  fo  eventful,  the  ftu^ 
dent  of  oriental  literature  cannot  remain  unmoved. 
Whatever  knowledge  he  may  have  acquired,  what- 
ever judgment  he  may  polTefs,  mufl  be  ufefully  laid 
out  in  comparing  thofe  two  great  feels  w^hich  thus  di- 
vide mankind,  and  in  coUecling  from  deep  and  im- 
partial inquiry  the  marks  of  true  and  falfe  infpiration. 

In  purfuit  of  refcarches,  ftretched  through  fo  large 
an  extent,  and  which  embrace  fo  many  important  ob- 
jcds,  he  will  probably  be  led  to  confidcr  thefe  two. 

religion; 


3    E     R     M    O    N      t  S§ 

religions  in  their  Hiftory,  their  Evidence,  and  theif 
Efteds  ;  as  the  three  great  Iburccs  of  comparifon,  by 
which  their  truth  is  to  be  determined. 

He  will  begin,  therefore,  by  examining  the  fitua- 
tion  of  the  world  at  the  refped^ive  periods  when  their 
authors  appeared  :  and  from  this  inveftigation  he 
will  with  certainty  infer,  what  can  be  alligned  to  the 
wifdom  of  heaven,  and  what  to  the  policy  of  men. 

He  will  then  weigh  in  the  balance  of  ealm  and  un- 
prejudiced reafon  the  evidence  upon  which  they  reit 
their  claims  ;  and  endeavour  by  thefe  means  to  fix 
the  criteria  of  real  and  pretended  revelation. 

He  will  clofe  his  inquiries  by  confidering  their  ef- 
fefts  upon  mankind,  whether  as  individuals,  or  nati- 
ons :  for  from  the  tendency  of  a  religion  to  promote 
the  prefent  happinefs  of  men,  w^e  may  determine  the 
probabiUty  of  its  connexion  with  their  future  in- 
terefts.  In  this  manner  it  is  probable  that  he  will  be 
able  to  afcertain  the  nature  and  charader  of  thefe  re- 
fpeflive  fyftems  better  than  in  the  more  inartificial! 
method  oi  detached  and  defultory  inquiry.  For, 
doubtlefs,  in  proportion  to  the  variety  and  magnitude 
of  thofe  circumJtances  in  which  either  fyflem  is  feen 
to  be  farther  removed  from  the  v/iJd  ftratagems  a  de- 
ceiver would  employ,  and  the  hafe  ends  he  would  pur- 
fue  ;  in  proportion  as  it  approaches  nearer  to  the  idea 
of  fuch  a  religion  as  the  divine  being,  v*'ho  ads  for  the 
beftpurpofesbythebercnieans,  maybefuppofed  tocom- 
municate  to  mankind  ;  in  that  exad  proportion  will 
its  claims  be  authenticated  and  its  evidence  confirmed. 

It  is  to  this  great  fubject  of  difcuffion  that  1  prefumc 
to  call  the  attention  of  the  audience  I  now  addrefs  ; 
and  I  do  not  know  that  it  is  within  the  compafs  of 
my  information  to  bring  any  more  ufeful  or  more 
proper  oiTering  to  the  truth  of  our  faith,  than  the  re- 
fult  of  thofe  inquiries  v/hich  my  fituation  and  profef- 
fion  have  enabkd  me  to  make.     I  purpofe  therefore 

to 


5^ 


SERMON      I. 


to  confider,  in  their  moft  important  points  of  view, 
the  charafters  of  Mahometifm  and  Chriftianity  ;  and 
the  nature  of  their  refpeclive  pretenfions  to  a  divine 
origin. 

Nothing,  furcly,  is  fo  likely  to  attrad  the  attention 
of  fcholars  to  eadern  literature,  as  the  fplended  fcene 
of  Afiatic  hiftory  which  is  here  prefented  to  them  • 
and  the  important  treafures  of  religious,  of  political, 
and  of  philofophical  information  which  it  contains. 

We  rejoice  in  the  progrefs  of  every  ftudy,  which 
conncfts  the  various  materials  of  knowledge  by  new 
ties,  divcrfifies  them  by  new  combinations,  and  en- 
larges the  views  of  the  contemplative  and  pious  be- 
liever. We  feel  a  growing  confidence  in  our  caufe, 
from  the  conviftion,  that  the  farther  fuch  inquiries 
are  purfued,  and  the  more  fuch  information,  as  may 
facilitate  them,  is  collected,  the  more  firmly  will  the 
truth  of  our  faith  be  eftablifhed  ;  and  the  more  mag- 
nificent views  will  it  unfold  to  us  of  the  connexion  in 
which  chriftianity  ft.ands  with  the  temporal  and  eter- 
nal welfare  of  mankind. 


SERMON 


SERMON       II. 

ACTS   V.     38,  39. 

IF  THIS   COUN'SEt,    OR   THIS   WORK,    BE    OF   MEN,    IT   WILL    COMi 

TO    NOUGHT  :     BUT    IF    IT    BE    OF    GOD,    YE 

CANNOT    OVERTHROW    IT. 

HP 

X  H  E  miraculous  propagation  and  final 
eftablifhrnentofchrillianity,  the  triumphs  it  has  ob- 
tained over  obftacles  the  moil  formidable,  and  the  ef- 
fe&s  it  has  produced  by  inilruments  in  appearance  the 
moflinadequate,  have  frequently  been  urged,  as  de> 
cifive  proofs  of  its  divinity  and  truth. 

In  fupport  of  this  argument  the  words  now  before 
us,  which  contain  the  famous  maxim  of  Gamaliel,  in 
his  advice  to  the  Jewifn  councilj  are  fometimes  ad- 
duced. But  with  whatever  propriety  the  text  may 
be  applied  to  the  particular  cafe  of  chrifiianity,  the 
general  principle  is  not  to  be  admitted,  without  many 
exa£t  and  interefting  diilinciions. 

Succefs  alone  is  imdoubtedly  no  certain  criterioa 
of  the  truth  and  divinity  of  any  religious  fyflem  ;  no 
abfolute  proof  of  the  concurrence  and  approbation  of 
heaven.  For,  is  it  not  evident,  that  God  permits  er- 
ror to  prevail  in  the  world,  nay  fometimes  to  a  great- 
er extent  than  the  truth  itfelf  ?  The  faft  we  cannot 
difpute,  where  we  are  utterly  unable  to  affign  the  fi- 
nal caufe.  The  etlicient  caufes  do  indeed  fometimes 
lie  open  to  our  view.  They  are  to  be  found  in  the 
nature  and  condition  of  man  ;  they  do  not  clafh  with 
the  moral  attributes  of  the  Deity  ;  and  they  fupply 
abundarxt  matter  as  v/ell  to  gratify  cur  curiofity,  as  to 
fubdue  our  pride, 

God 


52  SERMON      II. 

God  has  conflituted  us  free  agents,  and  has  en- 
dued us  with  faculties,  'U'hich  though  fulhcient,  if  pro- 
perly exerted,  to  lead  us  into  the  difcovery  of  truths 
are  itill  limited  and  circumfcribcd.  We  are  there- 
fore fallible  creatures,  liable  to  be  impofed  upon  either 
by  the  delufions  of  our  own  imaginations,  or  by  the 
artifices  of  interefhed  impoflors.  Unqualified  for 
deep  fpeculation  and  laborious  refearch,  the  great 
bulk  of  mankind  is  oftener  directed  by  fancy,  by  pre- 
judice, or  intercft,  than  by  reafon.  I-Jence  it  hap- 
pens, that  mifled  by  the  craft  and  cunning  of  thofe 
\vho  He  in  wait  to  deceive,  or  feduced  by  doftrines 
flattering  and  agreeable  to  the  corruption  of  the  hu- 
man hart,  numbers  in  all  ages  forfaking  the  truth, 
have  embraced  with  vvillingnefs,  and  propagated  with 
zeal,  the  groffeft  and  moft  pernicious  miftakes. 

If  our  own  experience  fhouldbe  infufnclent  to  con* 
vincc  us  of  thefe  fads,  the  hiftory  of  pail  ages  will 
teach  us  by  melancholy  examples,  how  extenfive  an 
influence  error  has  often  been  permitted  to  obtain 
over  the  minds  of  men.  Even  from  the  eariieft  ages 
of  the  world,  down  to  that  glorious  sera  when  the  fun 
of  righteoufnefs  arofe  to  give  light  to  them  that  fat  in 
darkncfs  and  the  fhadow  of  death,  it  pjeafed  the  di- 
vine Providence  to  fuffer  the  far  greater  part  of  man- 
kind to  lie  in  the  darkeft  ignorance,  v/i:h  regard  to 
the  grand  fundamental  principles  of  all  religion. 

The  worfliip,  and  I  had  almolb  faid,  the  knowledge 
of  the  one  true  God,  were  throi»gh  various  revolu- 
tions of  empires,  and  amidft  various  m^odcs  of  life, 
confined  within  the  narrow  Hmits  of  Judsca.  And 
even  among  the  peculiar  people,  which  had  been  fepa- 
rated  from  the  nations  by  an  extraordinary  adl  of  di- 
vine Providence  for  the  exprefs  purpofe  of  preferving 
this  knowledge  pure  and  untainted,  the  baleful  in- 
fluence of  error  v/as  too  often  felt.  The  honours 
due  only    to   the  great  Creator,   were  unworthily 

transferred 


S    E    R    M    d    N     ii. 


33 


'fransferred  to  the  creaturis  :  the  altars  of  Jehovah  be- 
came the  feats  df  fupei  (tition  and  idolatry.  In  the 
days  of  *  Ahab,  there  remaineLi  onWfeven  thoufandin 
Jfrael,  ivho  had  not  boived  the  knee  to  Baal  :  and  under 
the  impious  Jeroboam,  while  ten  tribes  followed  the 
f^odi  of  Dan  and  Bethel,  two  only  continued  to  wor- 
fliip  the  Lord  at  jerufalem. 

Inftances  have  never  been  wanting  of  men,  who 
from  motives  of  interefc,  or  for  the  acqnifilion  of 
power,  have  pretended  to  hold  immediate  conveffe 
with  the  Deity  ;  and  whofe  pretences,  from  the  fa'ga- 
cious  artifices  of  the  teacher,  or  the  abjeft  credulity  of 
the  people,  have  been  crowmed  with  fuccefs. 

Rome  furnifned  a  Numa,  who  gave  the  highi^fl 
fanftion  and  authority  to  the  dictates  of  human  pru- 
dence and  policy,  by  delivering  them  to  his  fubjefts 
as  the  exprefs  revelations  of  the  immortal  gods  :  and 
thus  firmly  effablifhed  a  fyflem,  which  with  fome 
fubfequent  additions,  remained  entire  through  the  va- 
rious revolutions  of  the  Roman  commonwealth  ;  till 
at  length  the  rehgion  of  Chrifl  triumphed  over  Poly- 
theifm,  and  the  banner  of  the  crofs  was  ercfted  on 
the  ruins  of  the  capitol. 

Nor  did  the  introiui':"tion  of  chriftlanlty  into  the 
world  prodiice  any  alteration,  at  leaft:  in  this  re- 
f^e£l:,  in  the  manner  of  God's  dealings  with  mankind. 
Even  v/hen  it  pleafed  him  to  employ  extraordinary 
means  for  an  extraordinary  end,  and  to  propagate 
the  truth  by  aids  to  which  the  advocates  of  falfehodd 
Could  not'  have  recourfe,  he  ftill  dealt  with  men  as 
■  with  free  and  rational  creatures.  They  were  fliil 
left  at  liberty  either  to  embrace  or  reiecl  what  be  had 
revealed  :  and  by  fome  it  was  aftually  fo  far  refilled, 
as  to  draw  do\\>n  the  iuft  judgment  of  infatuation  a«  a 
punilhment  for  fuch    refiflancc.     T^-     -  ■■  it  with 

the  ' 

*■  I  Kings  xJT.  i!?. 

c 


34 


SERMON      II. 


the  Pharifees,  *  whofe  eyes  he  blinded,  and  whofe  hearts 
he  hardened,  Icji  they  Jhoidd fee  ivith  their  eyes,  and  un* 
derjiand  ivith  their  hearts,  and  be  converted. 

E\eT\  the  final  eftablifliment  of  the  golpel  did  not 
totally  extirpate  error  and  delufion  from  the  world. 
Tares  were  ftill  permitted  to  fpring  up,  and  fome- 
times  even  to  choak  the  good  feed.  The  hiltory  of 
the  earlier  ages  of  chriflianity  is  little  more  than  a 
melancholy  recital  of  fucceliive  herefies  and  abfur- 
dities  ;  fome  of  which  were  either  plucked  up  by  the 
hand  of  reformation,  or  left  to  wither  of  themfelves  ; 
while  others  taking  deep  root,  were  fufi'ered  to  flour- 
i(h  a  long  time,  and  almoll  to  overlhadow  the 
church. 

But  let  not  the  excellency  of  chriftianity  be  depre- 
ciated, becaufe  it  failed  to  do  what  could  not  be  done, 
without  violence  to  the  whole  intelleftual  and  moral 
conftitution  of  its  profeffbrs  :  let  not  the  veracity  of 
its  author  be  impeached,  becaufe  his  followers  have 
rufhed  headlong  into  thofe  erroneous  and  impious 
opinions,  which  he  has  himfelf  moft  explicity  fore- 
told, and  moll  pointedly  condemned.  ^^  Take  heed, 
fays  he,  that  no  man  deceive  you  :  for  many  fhall  come 
in  my  name,  faying,  lam  Chrifl,  and  fhall  deceive  many.'— 
\  For  their  fhall  arife  falfe  Chri/is  and  f a  If c  prophets, 
and  fhall fljew  grcatfigns  and  ivondcrs,  ivfomuch  thdt  if 
it  were  pojfiblc,  they  fhall  deceive  the  very  eled. 

Thus  he  fortold  ;  and  the  event  juftified  the  pre- 
didion. 

But  among  all  the  inftances  of  audacious  and  fuc- 
cefsful  impollure,  which  hiftory  has  recorded,  none 
has  been  more  widely  diffufed,  or  more  firmly  eilab- 
iifhed,  than  that  of  the  pretended  prophet  of  Arabia. 
Born  in  an  obfcure  and  uncivilized  country,  entitled 
to  no  pre  eminence  of  power  or  authority,  the  grand 
impofcor,  by  the  mere  force  of  a  bold  and  fertile 

genius, 

•  J©hn  xil.  40,  41,         f  Matt.  xniv.  4,  5.         J  lb.  24. 


SERMON      n.  35. 

genius,  aiTifled  by  a  concurrence  of  circumftances 
univerfally  aufpicious  to  his  defign,  was  enabled  to 
obtain  the  mofl  unbounded  empire  over  the  minds  as 
well  as  perfons  of  a  very  large  portion  of  mankind  ; 
and  together  v/ith  a  temporal  kingdom,  to  introduce 
nnd  fix  a  religion,  Avhich  has  fublilled  in  almolt  un- 
diminiihed  vigour  to  the  preient  times,  through  the 
long  period  of  more  than  1 100  years. 

The  rapid  propagation  of  Mahometifm,  and  the 
brilliant  viftories  of  its  Founder,  have  frequently 
been  urged  by  his  followers  as  the  exprefs  teftimo- 
nies  of  heaven  to  the  truth  and  holinefs  of  their  reli- 
gion :  to  this  argument  divines  of  the  Romifli  Com- 
munion *  have  given  too  much  countenance,  by  re- 
prefenting  amplitude,  duration,  and  temporal  profpe- 
rity  among  the  charafterilfic  and  infallible  marks  of 
the  true  church.  But  furely  that  can  be  no  argu- 
ment in  favour  of  any  fyftem,  v/hich  might  equally 
be  aiiedged  by  all  ;  and  which  the  follower  of  Numa, 
and  the  difcipie  of  Tvlahomet,  no  lefs  than  the  Chrifl- 
ian,  have  in  reality  pleaded  as  proofs  of  a  divine  ori- 
ginal in  their  refpeftive  religions. 

It  appears  then,  as  well  from  experience  that  error 
often  does,  as  from  the  nature  and  confritution  of 
man  that  it  fom.etime3  mull:  prevail  in  the  world  ; 
and  confequently  that  the  eltablifliment  of  any  reli- 
gious fyftem  when  confidered  by  itfelf,  determines 
nothing  with  regard  to  the  truth  of  its  dod'rines,  or 
the  fuperior  authority  of  its  fanftions.  What  is  un- 
common, mufl  not  be  confounded  with  what  is  fu- 
pernatural :  what  can  be  accounted  for  by  human, 
means,  muff  not  be  haftily  and  indifcriminately  af- 
cribed  to  divine.  Succefs,  which  is  not  only  compat- 
i'ble  with  the  exiftence  of  a  revelation  immediately 
proceeding  from  God,  but  even  infeparabie  from  it 
in  cur  ideas,  mufl  not  be  infilled  upon  as  diredly  and 
C  2  properly 

•  Sec  Bellara.  de  Nous  EccieGar, 


iC'S.t 


o 


5  SERMON      II. 


properly  demonftrative  of  the  fource  whence  any  re- 
ligion Howed. 

But  when  the  advocate  for  chriflianity  argues  in 
its  behalf,  that  fo  many  thoufands  were  on  a  ludden 
converted  to  the  faith  ;  that  the  religion  of  Chrifl:  fo 
widely  and  fo  aufpicioufly  fpread  its  inlluence  over  a 
large  portion  of  the  habitable  world  ;  the  force  of 
this  argument  is  not  derived  from  the  mere  preva- 
lence of  chriilianity,  but  from  its  prevalence  under 
thofe  peculiar  circumftances,  in  which  the  gofpel,  at 
its  firft  preaching,  appears  to  have  been  placed. 

Nor  does  the  important  argument  in  favour  of 
chriflianity,  thus  draM^n  from  its  rapid  propagation, 
lofe  any  thing  of  its  weight,  from  the  eflablifiiment  of 
falle  religions  in  the  world  ;  unlefs  it  could  be  fhewn, 
that  they  were  propagated  under  circumuances  equal- 
ly difadvantageous,  and  by  means  equally  miraculous. 

How  far  this  v/as  the  cafe  with  Mahometifm,  will 
appear  from  an  impartial  confideration  of  the  (late  of 
things  at  the  time  v/hen  it  was  propofed  to  the  world, 
and  of  the  caufes  which  contributed  to  its  fuccefs. 

In  reviewing  the  caufes  which  feem  to  have  facili- 
tated the  progrefs  of  Mahometifm,  the  firft  and  great- 
elf  which  prefents  itfelf  to  our  confideration,  is  the 
miferable  and  diftraded  flatcof  the  Chriftian  church. 

If  in  furveying  the  hiftory  of  the  iixth  and  feventh 
centurie?,  v/e  call  to  our  remembrance  that  purity  of 
doctrine,  that  fmiplicity  of  manners,  that  fpirit  of 
meeknefs  and  univerfal  benevolence,  which  marked 
the  character  of  the  Chriflian  in  the  Apoftolic  age, 
the  dreadful  reverfe  which  we  here  behold,  cannot 
but  ftrike  us  with  aftonifhment  and  horror.  Divid- 
ed into  numb'jriefs  parties  on  account  of  diftintStions 
the  mod  trifling  and  abfurd,  contending  with  each 
other  from  perverfenefs,  and  pcrfecuting  each  other 
with  rancour,  corrupt  in  opinion,  and  degenerate  in 
pradice,  the  Chriftians  of  this  unhappy  period  feem 

M.  to 


SERMON      II.  37 

to  have  retained  little  more  than  the  name  and  ex- 
ternal profelTion  of  their  religion.  Of  a  Chriflian 
church  fcarce  any  vedige  remained.  The  moll  })ro- 
fiigate  principles  and  abfurd  opinions  were  univerfal- 
ly  predominant  ;  ignorance  amidft  the  mofl  fav^our- 
able  opportunities  of  knowledge  ;  vice  amidft  the 
nobleft  encouragements  to  virtue  ;  a  pretended  zeal 
for  truth,  mixt  with  the  wildeft  extravagancies  of  er- 
ror ;  an  implacable  fpirit  of  difcord  about  opinions 
which  none  could  fettle  ;  and  a  general  and  llriking 
iimilarity  in  the  commifiion  of  crimes,  which  it  was 
the  duty  and  intereft  of  all  to  avoid  ! 

The  gofpel  indeed  was  in  itfeif  pure  and  holy, 
while  thefe  hideous  features  of  deformity  character- 
ized its  infatuated  profeffors  :  but  through  the  pre- 
judiced underftandings  and  indignant  tempers  of  men, 
the  odium  incurred  by  perfcns  was  vehem.ently  and 
unjuftly  transferred  to  things  :  the  merits  of  the 
caufe  were  not  feparated  by  difpaffionate  and  nice 
diftinftion  from  the  glaring  imperfeftions  of  thofe 
who  patronized  it  :  and  the  partial  and  temporary 
inefficacy  of  chriftianity  fupplied  a  plaufible  train  of 
objections  to  Its  credibility  and  its  ufe. 

It  is  an  obvious,  though  juft  remark^  that  true  re- 
ligion and  learning  have  ever  flourifhed  and  fallen 
together.  Both  had  now  for  fome  centuries  been 
haftening  with  equal  and  vifible  fteps  to  decay.  The. 
fciences  unpatronized  by  the  emperors  and  perfons 
in  authority,  had  long-  ceafed  to  be  confidered  as  the 
roads  to  wealth  and  honour,  and  were  therefore  no 
longer  cultivated.  The  interefts  of  polite  literature 
and  philofophy  had  received  irreparable  injuries,  by 
the  incurfions  of  the  Goths  and  other  barbarous  na- 
tions into  the  weftern  provinces  of  the  Roman  em- 
pire. During  the  violence  and  danger  which  natur-. 
ally  attended  thefe  tumultuous  fcenes,  there  remain*, 
ed  but  little  leifare  or  opportunity  for  ih-xt  who 
C  3  •  -^ 


J» 


8  S    E     R    r,I     O    N      II. 


were  ftill  defiroiis  of  attending  to  the  liberal  arts. 
And  it  is  highly  probable  that  they  mufl  have  totally 
periflied  in  the  general  confufion,  had  they  not  found 
a  wretched  and  precarious  flielter  in  the  cloifters  of 
the  monks.  Here  indeed  their  ftill  venerable  re- 
mains were  preferved  awhile  ;  though  they  received 
only  fuch  a  degree  of  culture,  as  ferved  to  difplay  the 
glorious  height  from  which  they  had  fallen. 

Hiflorians  have  exhibited  to  us  the  moft  melan- 
choly picture  of  the  univerfal  darknefs  and  ignorance, 
which  at  the  beginning  of  the  feventh  century  had 
overfpread  all  ranks  of  men.  Even  the  ecclefiafti- 
cal  orders  fcarceiy  afforded  an  exception  to  the  ge- 
neral defcription.  Am.ong  the  bifliops,  the  grand  in- 
ftruclors  and  defenders  of  the  Chridian  church,  i^ew 
(we  are  told)  could  be  found,  whofe  knowledge  and 
abilities  were  fufEcient  to  compofe  the  difcourfes,  how- 
ever mean  and  incoherent,  v/hich  their  office  fome- 
tim.es  Qbliged  them  to  deliver  to  the  people.  The 
greater  part  of  thofe  among  the  monaftic  orders, 
whom  the  voice  of  an  illiterate  a^re  had  dignified  with 

O  O 

the  charader  of  learning,  lavilhed  their  time  and 
talents  in  ftudying  the  fabulous  legends  of  pretended 
faints  and  martyrs,  or  in  compofmg  hiftories  equally 
fabulous  ;  rather  than  in  the  cultivation  of  true 
fcience,  or  the  defufion  of  ufeful  knowledge. 

Nor  was  the  condition  of  the  Eaftern  church  more 
favourable  to  the  intereft  of  literature.  Diftraded  by 
the  implacable  animofity  of  contending  parties,  Nef- 
torians,  Monophyfites,  and  the  numberlefs  fubdivi- 
fions  of  thofe  two  fcfts,  it  v/as  a  ftranger  to  that  peace 
and  tranquillity  which  is  abfolutely  neceifary  to  the 
cultivation,  and  even  the  exiftence  of  learning.  In- 
tent only  upon  the  annoyance  of  each  other,  all  par-, 
ties  had  equally  forfaken  the  broad  and  open  paths  of 
manly  philofophy  and  liberal  fcience,  for  the  narr. 
rev/  and  perplexing  intricacies  of  metaphyfics.     The 

champions    . 


5    E     R    M     O     N      II. 


39 


champions  of  the  contending  factions  directed  alike 
their  principal  attention  to  the  writings  of  Arido tie  ; 
and  in  order  to  arm  they:  followers  with  logical  fub- 
tleties,  tranflated  many  of  the  works  of  that  profound 
philofopher  into  their  refpecllive  languages.* 

Of  the  writings  which  threw  a  feeble  glimmering 
over  the  darknefs  of  this  unhappy  period,  the  far 
greater  part  were  controverfial.  In  the  few  which 
have  remained  to  the  prefent  times,  it  is  eafy  to  trace 
the  melancholy  dechne  of  piety  as  well  as  of  hteraturc. 
That  natural  and  beautiful  fmiplicity  which  is  the 
ilriking  charaderiitic  of  the  writings  of  the  apoilolic 
age,  and  of  the  firfl  defenders  of  chriftianity,  v/as 
now  fucceeded  by  the  coarfe  and  confufed  jargon  of 
the  fchools,  by  the  loud  and  fierce  clamors  of  per- 
fonal  invediive,  and  by  all  the  difmgenuous  arts  of 
fophillry,  which  indultrioufly  perplexed  truth  ;  and 
of  bigotry,  which  perverfely  oppofed  it. 

While  ignorance  was  thus  extending  her  dominion 
over  the  Chriftian  world,  fuperilition,  her  genuine 
offspring,  followed  clofe  behind.  The  progrefs  of 
corruption  is  rapid  and  unbounded.  When  once  the 
profeflbrs  of  chriftianity  had  departed  from  that  pur- 
ity of  worfliip,  and  that  limplicity  of  faith,  which 
Chrill  and  his  apofties  had  prefcribed,  and  impiouHy 
dared  to  ered  a  fupcrllruSiure  of  worthlefs  materials 
upon  the  hrm  and  folid  foundations  of  the  gofpel ;  it 
was  impoffibie  to  fix  any  limits  to  ^  the  growing  cor- 
ruption. One  abufe  was  daily  added  to  another  ; 
and  the  introduclion  of  one  fuperifition  ferved  only 
to  pave  the  way  for  a  thoufand  others,  more  falfe  and 
more  pernicious,  which  followed  in  its  train. 

To  go  back  no  farther  than  the  beginning  of  the 

third  century  ;  even  at  that  early  period,  it  is  eafy  ta 

obJerve  the  unfeemly  fabric  of  fuperftitious  ceremony 

gradually  rifmg  upon  the  ruins  of  genuine  piet\\ 

X  lie 
*  See  Atul-Fhara",  RiA.  Dvnaft.  d.  qi. 


40  S     E     R     M     O    N      II. 

The. far  greater  part  of  thofe  corrupt  doclrlnes  and 
vain  fuperllitions",  which  formerly  occafioned  the  rep- 
aration of  our  ancelfors  from  the  communion  of  the 
licijnirji  church,  and  of  which  we  ftiU  continue  to  en- 
tertain a  juft  abhorrence,  were  introduced  and  ellab- 
liihed'during  the  darknefs  cf  this  and  the  fucceeding 
age.  An  extravagant  veneration  for  departed  faints 
and  martyrs,  the  idolatrous  worfliip  of  images  and 
relics,  and  laftly  the  abfurd  and  fanciful  notion  of  a 
fire  deftined  to  purify  the  foul  after  death,  from  the 
pollutions  it  had  contracted  wliile  in  the  body  ;  thefe 
opinions  which  are  ftill  held  facred  and  eflential  by 
the  church  of  Rome,  were  the  fuccefiive  progeny  of 
the  ignorance  and  fuperftition  of  thefe  ages. 

At  the  time  of  Mahomet  thefe  corrupt  opinions  had 
nearly  eclipfed  the  luftre  of  the  gofpel.  The  very 
eil'ence  of  chriftianity  was  loft  under  a  load  of  idle 
and  fuperfcitious  ceremonies,  which  were  daily  mul- 
tiplied without  bounds  ;  and  the  unmcaninjcr  pom)-)  of 
a  gaudy  and  oftentatious  worfliip  was  fubftiruttd  in 
the  room  of  the  hmple,  yet  nobler  oblation  of  the 
heart. 

The  primitive  Chi  iftians  with  anxious  zeal  confin- 
ed tlieir  woviliip  to  the  one  moll  high  God,  through 
iiis  fon  Jefus  Chrifc  5  but  thofe  who  now  called  them- 
felves  bv  that  venerable  name,  had  multiplied  almoll 
to  infinity  the  objevils  of  their  devotion.  Neglecting, 
or  forgetting  the  grand  and  only  mediator  between 
God  and  man,  the  trembling  votary  bowed  at  the 
fnrine  of  fome  reputed  faint,  a  mortal  frail  and  Aveak 
like  himfelf,  to  implore  his  intercelTion,  either  in  ob- 
taining the  favour,  or  in  averting  the  vengeance  of 
an  oiJended  God.  The  b.lelfed  Virg^in  was  raifed  to 
a  dignity,  and  adorned  with  titles,  which  neither 
fcripture  could  warrant,  nor  reafon  approve  :  and  the 
mother  cf  the  man  Chrill  jefus  was  often  honoured 
\Aith  a  more  ailiduous  devotion,  and  addrefled  with 

more 


S    E     R    M     O     1^7      II.  41 

more  frequent  prayers  than  the  Son  of  God  himfelf. 
Even  the  fancied  remains  of  that  crofs,  on  which  the 
Saviour  of  mankind  had  died,  to  expiate  the  fms  of 
the  vi'orld  ;  the  images  of  the  faints  who  had  laboured 
to^  difi'eminate,  and  the  bones  of  the  martyrs  who  had 
died  to  confirm  the  faith,  were  now,  by  the  arts  of  a 
defigning  priellhood,  and  the  ignorance  of  a  fuperfti- 
tious  multitude,  held  up  as  proper  objects  of  religious 
adoration. 

Where  opinions  are  thus  depraved,  it  is  unreafon- 
able  to  expert  that  the  pradice  fliould  be  exemplary. 
Accordingly,  we  find,  that  the  decay  of  morality  kept 
equal  pace  with  that  ot  piety. 

The  vt'ealth,  as  well  as  the  privileges  and  authority 
of  the  clergy,  had  increafed  confiderably  during  the 
reign  of  ignorance  and  fuperflition.  To  this  increafe 
nothing  had  more  efl'e£l:ually  contributed,  than  the 
opinion  that  remiilion  of  fins,  however  black  and 
heinous,  was  to  be  purchafed  by  the  liberality  of  the 
penitent  to  the  churches  and  the  miniftry  ;  and  that 
the  interccllion  of  departed  faints  was  to  be  bought  by 
fuitable  offerings  prefented  on  the  altars  which  were 
confecrated  to  their  memory. 

But  the  increafing  wealth  of  the  ecclefiallical  orders 
cjraduailv  introduced  amono;  them  all  that  train  of 
vices  and  follies,  which  affluence  and  profperity  nat- 
urally bring  v/ith  them.  Their  luxury,  their  pride, 
their  ambition  knew  no  bounds.  Hence  the  turbu- 
lent and  Ihamelefs  contentiorts  of  the  bifhops  concern- 
ing the  extent  and  authority  of  their  fees.  Hence  the 
frequent  and  aimoil  perpetual  ilruggles  between  the 
bifhops  of  Rome  and  Conilantinople,  the  two  grand 
rulers  of  the  Chriflian  church,  to  the  irreparable  in- 
jury and  dilgrace  of  chrillianity. 

But  what  feems  more  peculiarly  to  have  character- 
ized the  age  of  which  we  are  fpcaking,  io  tht:  furious 
an^  relenllefi  fi^iiit  of  perfecuuc:!. 

It 


43  SERMON      II. 

It  was  the  fevere  remark  of  a  Pagan  hiftorlan*  con- 
cerning the  Chridtians  of  the  fourth  century,  "  That 
their  enmity  towards  each  other,  exceeded  the  fury  of 
the  beafts  againft  man.'*  In  the  fucceedinp;  aeres  this 
evil  graduiiy  mcreal'ed,  till  at  length  the  unworthy 
profeflbrs  of  chriilianity  had  univerfally  let  loofe  the 
lavage  fpirit  of  perfecution  upon  each  other,  without 
refcraint,  and  without  remorfc.  That  charity  and 
univerfal  benevolence  v^hich  the  great  author  of  their 
rehgion  fo  often  enjoined,  and  fo  well  exemplified  in 
his  own  life  and  character,  were  by  his  degenerate 
followers  either  forgotten  or  difregarded.  Varieties 
of  opinion,  which  were  rather  nominal  than  real,  and 
ihades  of  difl-ercnce  which  are  fcarcely  perceptible  to 
the  acuteft  obferver  in  the  prefent  a^e,  were  deemed 
fufficient  to  make  void  alike  the  fpirit,  and  awful 
commands  of  the  gofpel,  the  facred  privileges  of  hu- 
manity, and  the  tender  ties  of  relationfhip.  The 
blind  fury  of  fuperllitious  zeal  extinguiilied  the  ten- 
dereft  fentiments  of  nature  :  the  maje'ly  of  the  laws 
was  tram^pled  on  and  violated  with  impunity  :  the 
cities  of  the  Eafl  were  deluged  with  blood. 

Such  is  the  m.elanchoiy  picture  of  complicated 
mifery  and  diftradion,  which  hiftorians  have  univer- 
fally drawn  of  the  chriflian  world  in  general,  and  of 
the  Eailern  church  in  particular,  at  the  opening  of 
the  feventh  century. 

It  may  be  fufficient  to  have  thus  briefly  reprefented 
the  dillinguifhing  particulars  of  the  (late  of  chriftiani- 
ty,  at  the  time  when  Mahomet  affumed  the  prophetic 
character.  The  advantages  and  affiflance  which  the 
impolter  derived  from  thefe  circumllancesof  his  times, 
in  the  propagation  and  eftablifliment  of  his  new  re- 
ligion, are  fufficiently  obvious  :  it  is  neceflary  only  to 
remark,  that  thefe  advantages  were  feized  with  irre- 
fillible  ardour,  and  purfued  v/ith  unremitted  adivity. 

If 

*  Aramiap  Marccll.  lib.  xxii.  cap.  v.  p.  233, 


S    E     R    M    O    N      II.  43 

If  the  corruptions  and  diflrefles  of  chriftianlty  were 
thus  fignally  favourable  to  the  afpiring  views  of  Ma- 
homet, the  political  and  religious  flate  of  Arabia  at 
that  time,  contributed  not  lefs  remarkably  to  the  fuc 
ccfs  of  the  impoflor, 

"While  the  once  formidable  empires,  of  Rome  on 
the  one  hand,  overwhelmed  by  the  fierce  incurfions 
of  the  northern  barbarians,  and  of  Perfia  on  the 
other,  diflraded  by  its  own  inteftine  divifions,  were 
evidently  in  the  lafl  ftage  of  decay,  Arabia  was  in 
every  refpeft  proi'perous  and  flourifhing.  Naturally 
populous  in  itfelf,  it  had  received  a  very  confidera- 
ble  acceiTion  of  inhabitants  from  the  Grecian  em- 
pire ;  from  whence  the  violence  of  religious  perfecu- 
tion  had  driven  great  numbers  to  feek  an  afylum  in 
a  country,  where  they  might  enjoy  their  opinions 
without  interruption,  and  profefs  them  without 
danger. 

Arabia  had  ever  been  celebrated  as  the  feat  of  un- 
bounded liberty  :  divided  into  many  independent 
tribes,  it  of  courfe  adm.itted  an  almofl  endlefs  varie* 
ty  of  religious  opinions. 

The  Jews  had  early  eftabliflied  themfelves  in  this 
country,  even  before  the  time  of  the  apoftles  ;  for 
the  Arabians  are  enumerated  among  thofe  who  came 
to  celebrate  the  feaft  of  pentecofl  :*  and  at  thede- 
flruciion  of  Jerufalem  by  the  K.om.an  power,  many  of 
them  efcaped  hither,  as  to  a  place  of  refuge  from  the 
dreadful  calamities,  which  the  jufl  vengeance  of  God 
inflicted  on  their  nation.  Chriftianity  had  alfo  made 
a  very  confiderable  progrefs  among  [ome  of  the  tribes 
of  Arabia  ;  and  in  particular  that  fed:  of  it,  which 
was  diflinguifhed  by  the  title  of  Jacobites. 

But  the  religion  v/hich  was  mofl  extenfively  dif» 
feminated,  and  moft  highly  efleemed  am.ong  the  Ara^ 
bians,  before*  the  time  of  Mahomet,  was  idolatry. 

Of 


44  SERMON      II. 

Of  this  there  were  feveral  diftlncl  kinds  :  but  the 
predominant  fpecies  appears  to  have  been  that  of  the 
Sabians  ;  who  held  the  unity  of  God,  though  at  the 
fame  time  they  worfhipped  the  fixed  (tars,  and  planets, 
the  angels  and  their  images,  as  fubordinate  deities  ; 
whofe  mediation  with  the  one  moil;  high  and  fupreme 
God  they  ardently  implored. 

From  the  neighbouring  fituation  and  frequent  in- 
tercourfe  which  fubiilled  between  the  Perfiaus  and 
the  inhabitants  of  Arabia,  the  religion  of  the  IMagi 
had  likewife  found  its  wav,  and  obtained  an  eltablilh- 
ment  among  fonie  of  their  tribes. 

To  this  divided  ftate  of  the  religion  and  govern- 
ment of  Arabia,  doubtlefs  much  of  the  fuccefs,  if  not 
the  very  exiftence  of  Mahometifm,  may  be  reafona- 
bly  afcribed.  Had  the  various  unconnefted  tribes 
of  that  extenfive  country  been  united  under  one 
common  government,  the  daring  projecl  m.uft  quick- 
ly and  inevitably  have  been  crulhed  by  the  weight  of 
fuperior  power.  Or,  had  one  common  fyftem  of  re- 
ligious worfliip  been  univerfaily  received  throughout 
the  whole,  the  impoftor  muft  certainly  have  funk  un- 
der the  attempt  to  fubvert  the  eftabiifhcd  belief  and 
opinions  of  his  country. 

Prejudices  derived  from  early  education,  and  con- 
firmed by  habit,  became  as  it  v/ere  interv/oven  with 
our  very  conftitution  ;  and  thofe  opinions  which 
feem  connected  with  the  av/ful  fanctions  and  the  pre- 
cious interefl  of  religion,  we  are  always  difpofed  to 
watch  xAth  unufal  jealoufy,  and  to  guard  with  unuf- 
ual  firmnefs.  Hence  arifes  the  neceffity  which  every 
impoflor  is  under  of  adapting  his  fchemes  to  the  pre- 
conceived notions  of  thofe  whom  he  defigns  to  mif- 
kad.  The  mod  carelefs  cbferver  cannot  but  remark, 
that  this  fpirit  of  accommodation  flrongly  diilinguifh- 
es  the  condufl:  of  Mahomet,  and  the  charafter  of  his 
religion.     Vvith  the  Jew  he  maintained  the  infpira^ 

tion 


E     R    M     O    N      II. 


45 


tion  of  Mofes,  the  authority  of  the  Pentateuch,  and 
of  the  prophetic  writings.  With  the  Chriftian  he 
admitted  the  divhie  miliion  of  Jeius  Chrifl,  and  the 
truth  of  the  gofpel.  He  even  attempted  to  found 
bi5  own  pretenlions  on  the  preceding  revelations  of 
Mofes  and  of  Chrifl  :  and  profelfcd,  with  much 
plaufibility,  that  he  was  fent  to  purify  a  rehgion  which 
originally  came  down  from  heaven,  from  the  pollu- 
tions it  had  unhappily  contracted  during  its  refidencc 
among  a  frail  and  degenerate  race  of  beings  ;  to  ihut 
the  book ;  to  clofe  the  fcal  of  prophecy  ;  and  to 
communicate  the  lail  gracious  offers  of  divine  mercy 
and  inftruccion  to  fmiul  man. 

To  win  the  affections  of  his  idolatrous  countrymen, 
he  indulged  their  prejudices  ;  he  gave  a  new  and  fu- 
perior  fandion  to  their  favourite  ceremonies  and  cuf- 
toms,  and  adorned  them  v/ith  more  pompous  and  at- 
tracting enibellirnments. 

To  the  original  fuccefs  of  this  crafty  and  well  con- 
certed fchemc,  nothing  perhaps  more  effectually  con- 
tributed than  the  extreme  and  deplorable  Y%^ant  of  all 
intellectual  culture,  under  which  the  far  greater  part 
of  the  Arabians  then  laboured.  Ignorance  is  ever 
tiie  ftrongcd  and  the  fafeft  ground,  on  v/hich  impof- 
ture  can  be  erected.  Civilization  at  that  time  had 
made  but  little  progrefs  in  Arabia.  The  art  of  writ- 
ing had  been  known  and  practifed  by  their  country- 
man Job,  and  by  the  tribe  of  liamyar,  for  many  cen- 
turies before  the  birth  of  Mahomet  :  but  even  at  that 
late  period  the  reft  of  the  Arabs  were  totally  unac- 
quainted v/ith  this  ufeiul  art.  .  Thofe  of  Mecca  in 
particular,  to  whom  the  pretended  prophet  firit  aflert- 
ed  his,  divine  commifiion,  and  propofsd  his  nev/  re- 
ligion,'were  pecuharly  diliinguiHied  as  ignorant  and 
illiterate,  even  to  a  proverb. 

Accultcmed  continually  to  a  roving  and  unfettled 
life,  the  greater  part  of  the  Arabs  carried  their  liter- 
ary 


46  SERMON      li. 

ary  purfults  no  farther  than  to  the  comporition  of 
rude,  though  fomctimes  beautiful  verfes  on  the  fub- 
jeds  of  Jove  or  war ;  or  they  amufe  themfelves  by 
fireqnently  reciting  the  favourite  works  of  their  moft 
celebrated  poets.  The  pafloral  life  has  ever  been 
deemed  favourable  to  the  mufes.  Accordingly  we  find 
that  in  works  of  imagination,  the  Arabs,  even  in  their 
uncivilized  ftate,  were  not  wholly  deflitute  of  merit : 
but  to  the  profound  refearches  of  philofophy,  and  the 
laboured  deduftions  of  reafon,  they  were  of  neceffity 
entire  ftrangers. 

The  ignorance,  the  doubts,  and  the  uncertainty 
which  univerfally  prevailed  among  the  Arabians,  with 
regard  to  the  immortality  of  their  foul,  was  alfo  a 
circumftance  which  had  no  inconfiderable  influence 
in  the  eflabhihment  of  Mahometifm.  Many  of  them 
abfolutely  denied  the  poUlbility  of  a  future  (late  of  ex- 
illence ;  and  without  the  fmalleft  expeftation  of  a 
refurreftion,  terminated  all  their  views  in  the  grave. 
There  were  others  indeed  among  them,  who  had 
conceived  a  more  exalted,  and  in  fome  refpeas,  a 
jufler  idea  of  human  nature  ;  who  imagined  that 
death,  though  it  might  fufpend,  yet  did  not  put  a  fi- 
nal period  to  man's  exiflence  ;  and  who  raifed  their 
hopes  to  fome  happier  country,  where,  after  their  de- 
parture from  this  world,  they  ftiould  again  be  called 
into  being.  Whether  this  dodrine  had  been  tranf- 
mitted  to  them  through  the  medium  of  tradition,  or 
whether  they  had  received  fome  intimations  of  it  from 
the  Chriftians,  or  the  jews,  who  were  difperfed 
through  the  Eafl,  is  uncertain.  But  though  they 
might  be  convinced  of  their  future  exiflence,  yet  they 
were  totally  unable  to  form  any  rational  ideas  about 
the  mode  of  that  exifcence,  or  about  the  moral  con- 
IHtution  of  that  ftate  that  waadeflined  to  receive  them. 
Their  notions  of  another  world  feem  to  have  been 
entirely  fenfual,  and  formed  only  on  the  model  of  the 

prefent. 


S    E     R     M     O    N      II.  47 

prefent.  They  imagined  that  the  fame  paffions,  the 
fame  wants  and  inlirmities  which  they  felt  on  earth 
would  ilill  attend  them  beyond  the  grave  ;  and  be- 
lieved that  even  the  animals  v/hich  had  contributed 
to  their  eafe  and  convenience  in  the  prefent,  would 
be  no  lefs  neceiTary  to  their  happinefs  in  a  future  life. 

Such  was  the  itate  of  the  nation,  and  fuch  were 
the  people,  to  whom  Mahomet  firll  offered  a  religion ; 
which  while  it  retained  aimofl:  every  principle  and 
opinion  that  immemorial  cuflom  had  taught  them  to 
revere,  at  the  fam.e  time  held  forth  nev/  do&rines,  the 
moil  pleafmg  and  captivating  to  the  human  heart- 
To  thofe  among  them  who  prefumed  not  to  lift  their 
hopes  beyond  the  prefent  life,  but  looked  forward 
-with  fullen  acquiefcence  to  the  gloomy  profpeft  of 
annihilation,  the  promife  of  an  eternal  ftate  of  exift- 
cnce,  to  be  paiied  in  confummate  happinefs,  could  not 
but  aitcrd  the  ftrongcic  and  mofl:  irrefiftible  attrac- 
tions. Others  who  already  indulged  a  faint,  though 
pleafmg  defire  of  iramovLaiity,  would  embrace  with 
eagernefs  a  clearer  and  more  diftincL  profpcct  of  fu- 
turity ;  which  at  once  enlarged,  and  confirmed,  their 
former  hopes. 

The  Mahometan  paradife  vvas  adorned  with  all  the 
gayefl  colours  of  the  imagination.  A  felicity  confifting 
only  of  pure  and  fpiritual  pieafure,  would  have  been 
too  refined  for  the  grofs  and  fcnfuai  conceptions  of 
the  uncivilized  tribes  of  Arabia.  Gardens  fairer  than 
that  of  Eden,  watered  by  a  thoufand  ftreams,  and  eii-- 
livenUi  by  the  blooming  beauties  of  Paradife,  feemed 
better  calculated  to  excite  their  defires,  and  to  en- 
gage their  attention. 

While  this  happinefs  and  thefe  pleafures  were  thus 
gracloufly  offered  to  the  faithful,  who  received  and  em- 
braced his  new  religion  ;  the  mofl  dreadful  torments 
which  imagination  could  fuggeft,  were  at  the  fame 
time  denounced  againil:  an  unbelieving  world. 

Tempted 


48  S    E    R    M    O    N      n. 

Tempted  on  the  one  hand  by  promifes  thus  fpecloirs 
and  alluring,  and  afiailed  on  the  other  by  new  and 
unheard  of  terrors,  againft  which  his  former  princi- 
ples could  afford  him  no  certain  refourcc  ;  what 
wonder  is  it,  that  the  unlettered  Arabian  willingly 
embraced  a  religion,  which  thus  forcibly  addrefled 
itlelf  to  his  ftrongeft  paflions  ?  His  hopes  and  fears 
dike  confpired  to  roufe,  and  to  firengthtn  his  faith  : 
Jind  if  he  could  only  once  perfuade  himfelf  that  the 
religion  which  w^as  offered  him,  might  pofiibly  be 
true,  the  reafon  even  of  the  moit  ignorant  barbarian 
would  immediately  inform  him,  that  in  rejecting  fuch 
a  religion  he  7ntgbt  be  prefumptuous,  and  in  embrac- 
ing it  he  could  not  be  imprudent. 

But  further,  it  was  a  circumftance  which  probably 
had  very  confiderable  weight  in  recommending  the 
religion  of  Mahomet  to  his  countrvmen,  and  to  the 
world,  that  the  doctrines  v/hich  it  taught,  were  in 
general  the  plainefl  and  moil  fimple  that  can  be  im- 
agined ;  and  that  it  totally  diiclaimed  all  thofe  myf- 
teries,  at  which  the  pride  of  human  reafon  is  fo  apt  to 
revolt.  The  facred  and  myfterious  doctrine  of  the 
Trinity  in  Unity,  which  the  religion  of  Chrift  had 
firft  revealed  to  mankind,  has  ever  been  a  (lone  oi' 
{tumbling,  and  a  reck  of  offence  to  the  proud  dif- 
puters  of  this  world.  To  this  doctrine,  becaufe  above 
the  reach  of  human  reafon,  infidelity  has  often  ob- 
jected ;  and  prefumptuouily  dared  to  deny  what  it 
could  not  comprehend  :  whilff  the  Chriilian,  fatisft- 
ed  that  it  is  exprefsly  authorized  by  that  ^ligion 
which)  he  knows  to  be  divine,  believes  and  adores  in 
humble  and  fubmiffive  filence. 

But  the  Unity  cf  God,  which  fofms  the  grand 
fundamental  doctrine  of  Mahcmetifm.^  is  alfo  univer- 
fally  admitted  as  one  of  the  firft  principles  of  natural 
religion.  To  this  doftrine  (as  has  been  already  ob- 
ftrved)  the  greater  part  of  the  Arabians  before   the 

time 


S    E     R    M     O    N      IT.  49 

time  of  Mahomet  were  no  flrangers  :  and  though  in 
practice  they  had  miferably  corrupted  themfelves,  by 
the  worfnip  of  inferior  agents,  yet  in  behef  they  ftilt 
maintained  the  Unity  of  the  divine  nature  facred  and 
inviolate. 

We  have  now  taken  a  (hort,  though  comprehenfive 
view  of  the  principal  caufes,  v.'hich  feemed  to  have 
contributed  mod  materially  to  the  original  fuccefs  of 
Mahometifm.  The  means  by  which  it  was  after- 
wards fo  firmly  ellabliihed  and  fo  widely  propagated 
through  the  world,  are  too  plain,  as  v/ell  as  too  ge- 
nerally known,  to  require  either  minute  difcuilion,  or 
profound  remarks. 

No  fooner  had  the  infinuating  addrefs  of  the  im- 
poftor  (affifted  by  that  concurrence  of  favourable 
circumftances  which  v/e  have  enumerated)  enabled 
him  to  aifemble  a  party  fufficient  to  fupport  his  am- 
bitious defigns,  than  he  threw  oiF  the  ihafk  which  was 
no  longer  neccffary  ;  and  difclaiming  the  fofter  arts 
of  perfuafion  and  reafoning,  immediately  adopted  a 
quicker  an^:'  more  efficacious  mode  of  converfion.  It 
was  alledged  by  the  deceiver,  that  fmce  a  difobedient 
world  had  difdained,  or  rejected  the  ineffeftual  fum- 
mons  which  the  divine  mercy  had  fent  in  former  times 
by  the  prophets,  who  came  with  appeals  to  the  fenfes 
and  reafon  of  mankind  ;  it  had  now  pleafcd  the 
Almighty  to  fend  forth  his  laft  great  prophet, 
by  the  (Irength  of  his  arm  and  by  the  power  of  the 
fword,  to  compel  men  to  embrace  the  truth. 

Adfcig  under  the  fancied  authority  of  this  divine 
commifTion,  looking  forward  with  anxious  expecta- 
tion to  the  joys  of  Paradife,  and  the  glorious  crown 
of  martrydom  which  was  laid  up  for  thofe  who  fliould 
periih  in  the  propagation  of  the  faith,  and  convinced 
that  their  lot,  whether  of  life  or  death,  v.  as  abfolute- 
ly  and  inwitably  predetermined  ;  the  iirft  followers 
of  Mahomet  were  animated  with  that  enthufiaftic 
D  zeal, 


KO 


S     E     ^     M     O     N      It. 


zeal,  uliich  inlpires  the  mofl  invincible  contempt  of 
danger  and  of  death. 

The  fellow  citizens  of  the  impoflor,  and  thofe  of 
his  tribe,  to  whofc  immediate  charge  the  facred  tem- 
ple had  long  been  entrufled,  either  from  principle,  or 
from  pride,  for  a  v/hile  defended  with  unfhaken  zeal, 
though  with  various  fuccefs,  the  religion  of  their  fa- 
thers. 

Exhaulled,  however,  by  a  bloody  and  unavailing 
oppofition,  they  were  at  lafl  compelled  to  yield  to  the 
fupcrior  addrefs,  or  more  ferocious  courage  of  their 
adverfaries. 

The  fubmilTion  of  the  holy  city  at  once  fecured 
the  authority,  and  completed  the  triumph  of  the  con- 
queror. 

The  fenfelefs  obje(£l:s  of  Arabian  devotion,  which 
ignorance  and  fuperftition  had  raifed  to  the  rank  of 
divinities,  were  now  with  impetuous  and  undiftin^ 
guilliing  ze^I,  difgraced  and  demoliflied.  The  facred 
and  venerable  character  of  the  temple,  Avas  however _, 
ilill  preferved  inviolate  ;  its  worfhip,  its  ceremonies, 
and  its  ordinances  were  flill  retained  :  with  this  dif- 
ference only,  that  they  were  transferred  from  inferior 
and  dependent  deities,  to  the  one  mofl  high  and  fu- 
preme  God. 

Flattered  b-y  this  attention  to  their  prejudices  and 
their  interefls,  and  influenced  by  the  dread  of  fuperi- 
or  power,  the  inhal  itants  of  Mecca  and  its  neighbour- 
hood contemplated  in  filence  the  difgraceful  over- 
throw of  their  idols  ;  and  with  real  or  affedlecWeadi- 
nefs,  flocked  to  the  flandard,  and  bowed  before  the 
God  of  INIahomct. 

PofTeiTed  of  the  gi*and  objeft  of  his  wiiiies,  the  im- 
poflor no  longer  fcrupled  to  aliume  the  enfigns  of 
temporal  as  well  as  of  fpiritual  dominion  ;  <md  after 
a  folemninauguration,  exacted  an  oath  of  ^j^elity  and 
allegiance  from  his  new  fubjc^ls.     The  troops  of  the 

imprria;! 


SERMON      II. 


51 


fmperial  prophet  were  now  fent  forth  through  every 
part  of  Arabia,  prepared  alike  to  convert  by  inftruc- 
tion,  or  to  fubdue  by  arms,  the  enemies  of  the  faith. 
The  eftefts  of  their  zeal  and  of  their  courage  were 
foon  apparent  :  the  ftreets  of  Medina  were  crowded 
with  ambaifadors  from  various  tribes,  who  came  to 
humble  themfelves  before  the  conqueror  of  Mecca, 
and  to  acknowledge  both  the  unity  of  God  and  the 
authority  of  his  prophet. 

Thus  rapidly  did  the  religion  of  Mahomet-  triumph 
over  all  the  oppofition  of  his  idolatrous  countrymen  ; 
and  thus  was  his  empire  at  length  firmly  eftablilhed 
throughout  the  feveral  provinces  of  Arabia.  But 
emboldened  only,  and  enflamed,  rather  than  fatiated, 
by  fuch  extraordinary  fuccefs,  the  afpiring  adventur- 
er began  to  raife  his  views  ftill  higher,  and  to  aim  at 
more  extenfive  dominion. 

The  territories  of  the  Grecian  empire  had  attract- 
ed his  attention  :  and  the  rich  and  fertile  province  of 
Syria,  from  its  neighbouring  fituation  was  particular- 
ly marked  out  as  the  next  objeQ:  of  his  ambitious  de- 
fires.  But  while  he  was  thus  fortunate  in  the  ac- 
complifriment  of  fo  great  and  arduous  an  enterprife, 
'cind  thus  meditating  ftill  greater  atchievements  ;  we 
behold  death  arrefting  the  conqueror  in  the  midft  of 
his  honours,  and  clofing  at  once  his  victories  and 
his  projcds. 

Infinuating  in  his  manners,  and  profound  in  his 
fchemes,  he  had,  however,  gained  fo  complete  an  af- 
cendfcncy  over  the  minds  of  his  followers,  and  had 
fettled  his  power  on  fo  folid  a  foundation,  that  little 
remained  to  be  done  by  bis  fucceifors,  but  to  purfue 
the  path  which  he  had  traced. 

The  leaders  whom  he  had  chofen,  were  men  of 

diftinguiflied  tafents   and  abilities  :  and  from  them. 

his  immediate  fuccefTors  were  elefted.     When  raifed 

to  the  empire,  like  the  prophet  v/houi  they  reprefent- 

D  2  ■         ed. 


52  SERMON      II. 

ed,  they  were  invefled  with  fupreme  power  both  in 
temporal  and  fpiritual  affairs :  and  being  animated 
by  a  zeal,  like  his,  for  the  fupport  and  propagation  of 
their  religion,  they  faithfully  executed  his  commands, 
and  emuloully  copied  his  example. 

The  Arabians,  naturally  brave  and  warlike,  had, 
even  in  their  divided  flate,  refilled  with  fuccefs  every 
exertion  of  the  Roman  power.  But  when  the  en- 
terprifmg  genius  of  Mahomet  had  united  their  difcord- 
ant  tribes  under  one  common  head,  had  made  them 
unanimous  in  opinion,  confpiring  in  the  fame  defign, 
and  uniting  difcipline  and  military  fkill  with  religious 
ardour  and  enthufiafm  ;  it  is  eafy  to  imagine,  that 
they  mufl  have  been  extremely  formidable,  and  capa- 
ble of  producing  the  mofl  extraordinary  revolutions 
in  the  hiflory  of  the  world.  When  they  beheld  their 
country  raifed  from  barbarifm  and  obfcurity  to  power 
and  dominion,  national  pride  began  to  operate  on 
their  minds  ;  and  united  with  the  hopes  of  plunder 
from  the  rich  and  luxurious  provinces  of  Afia,  added 
new  weight  to  the  commands  of  their  prophet,  and 
contributed  much  to  ftimulate  their  zeal,  and  animate 
their  exertions. 

To  oppofe  thefe  formidable  foes,  acling  upon  mo- 
tives thus  forcible,  we  behold  on  the  one  hand  an  en- 
i^ebled  empire  already  fmking  under  its  own  v/eight ; 
and  on  the  other,  a  corrupt  and  divided  church, 
fome  of  whofe  degenerate  fons  labour  to  haften, 
whilft  others  contemplate  with  indolent  indifference, 
the  approaching  ruin. 

"Under  thefe  circumftances,  the  intrepid  valour' and 
daring  exertions  of  the  Saracens  foon  Ihook  the 
throne  of  the  Casfars  :  while  the  Emperors,  more  at- 
tentive to  theological  controverfies  than  to  the  dan- 
gers which  furrounded  their  government,  beheld 
them,  almoft  without  emotion,  difmembering  the  em- 
pire, and  violently  wrefting  from  it  the  richeft   and 

molt 


SERMON      II.  5^ 

jmoft  valuable  provinces  of  Afia  and  Africa.  Egypt, 
fertile  in  refources  ;  Paleftine,  ever  dear  and  facred 
to  the  Chrillians,  as  the  fcene  on  vi^hich  the  Son  of 
pod  had  lived  and  died  ;  and  Syria,  celebrated  for 
its  wealth  and  rich  produftions,  were  numbered 
among  the  firfl;  conquefts  of  the  Caliphs. 

The  great  and  extenfive  empire  of  Perfia,  which 
had  always  defied  the  power,  and  often  infulted  with 
impunity  the  majefty  of  Rome,  after  a  faint  and  una- 
vailing refiflance,  fell  an  eafy  prey  to  the  Saracen, 
arms.  The  religion  of  the  Magi,  venerable  on  account 
of  its  high  antiquity,  which  even  the  conqueror  of 
Darius  had  fpared  and  refpefted,  was  now  utterly 
fubverted  ;  while  the  victorious  Koran  was  trium- 
phantly eftablifhed  on  the  ruin  of  its  altars.  Such 
was  the  rapidity  with  which  the  arms  of  the  Caliphs 
overrun  province  after  province,  and  conquered 
kingdom  after  kingdom  :  and  thus  in  lefs  than  a 
century  do  we  behold  their  empire  rootedly  fixed  over 
a  great  part  of  the  Eaftern  world  ;  and  even  extend- 
ed fo  far  as  to  threaten  Europe  with  the  fame  intoler- 
able bondafxe. 

o 

As  religion  was  the  caufe  and  the  objeft  of  all 
their  conquelts,  and  as  the  battles  they  fought,  were 
(according  to  their  conceptions)  the  battles  of  the 
Lord  ;  the  propagation  of  their  faith  naturally  kept 
pace  with  the  extenfion  of  their  empire. 

To  their  Pagan  fubjefts  no  other  alternative  was 
allowe^than  an  immediate  defertion  of  their  former 
errors,  and  converfion  to  the  faith,  or  an  inftant  and 
cruel  death  by  the  hands  of  a  barbarous  zealot.  To 
the  Chriftian  indeed  the  policy,  rather  than  the  mer- 
cy of  his  Mahometan  conquerors,  offered  a  fomewhat 
milder  choice  :  he  was  allowed  the  peculiar  privi- 
lege of  compounding  for  the  prefervation  of  his  re- 
ligion and  his  life  by  the  payment  of  a  conftant  and 
heavy  tribute.  What  extraordinary  efficacy  this 
D  1  mode 


54  SERMON      II. 

mode  of  converfion  mufi:  have  carried  with  it,  to  men 
who  had  already  loll  almoft  every  thing  but  the  name 
of  their  religion,  may  eafily  be  imagined.  Nor  can 
we  wonder,  if  in  this  lituation  of  affairs,  the  dill  fmall 
voice  of  confcience  was  unheard  amidfl  the  cries  of 
intereft  ;  or  if  temporal  eafe  and  fecurity  under  the 
banners  of  a  victorious  prophet,  were  preferred  to 
that  fcandal  and  thofe  diflrefles,  to  which  the  religion 
of  a  lowly  and  crucified  Saviour  now  fubjeCted  its 
profefTors. 

From  an  attentive  and  impartial  confideration  of 
the  feveral  particulars  which  have  now  been  enumer- 
ated, it  will  readily  appear,  how  little  force  is  due  to 
that  fpecious  argument  for  the  truth  of  the  Mahome- 
tan religion,  which  has  often  been  drawn  by  its  ad- 
vocates from  the  fplendid  vidories  and  uninterrupt- 
ed fuccefs  of  its  firft  propagators. 

When  we  behold  a  man,  born  to  poverty,  and  all 
the  obfcurity  of  private  life,  fuddenly  raifmg  himfelf 
to  power  the  mofl  abfolute,  and  uniting  the  jarring 
opinions  and  hoftile  tribes  of  his  countrymen  in  one 
common  faith  and  government,  under  himfelf ;  when 
"we  behold  a  people,  before  almoft  wholly  unknown, 
and  unheard  of  in  the  annals  of  hiftory,  rufhing  with 
unparalleled  rapidity  to  empire  and  to  glory,  and 
eftabliihing  at  once  a  new  religion,  and  a  new  form  of 
government,  over  a  large  portion  of  the  habitable 
world  ;  doubtlefs  our  aitonifiiment  is  excited  at  fuch 
unexpected  and  interefting  events.  % 

But  (to  repeat  what  has  been  before  obferved)  that 
which  is  fmgular  and  uncommon,  is  not  therefore  to 
be  deemed  miraculous.  Revolutions,  however  ftu- 
pendous,  which  may  yet  lie  withing  the  compafs  of 
the  human  mind,  when  affifted  by  external  events,  to 
effec>,mu{l  not  rafiily,and  indifcriminately,beimputed 
to  the  particular  and  immediate  agency  of  God.  Suc- 
cefs  alone,  a?  we  have  already  fhewn,  affords  no  ab- 
folute 


SERMON      II.  's$ 

foiuteproof  of  the  favour  and  approbation  of  the  Deity  ; 
no  determinate  and  appropriate  evidence  for  the 
truth  or  divine  original  of  any  doftrines  or  opinions. 

It  is  only  in  particular  fituations,  and  under  pe- 
culiar circumflances,  that  the  argument  drawn  from 
fuccefs  can  be  allowed  to  polTefs  any  weight  ;  in  fitu- 
ations, where  no  human  ilrength  or  genius  could  of 
itfelf  have  prevailed  ;  under  circumflances,  where 
impoflure  could  never  have  fupportcd  itfelf  amidft 
the  dangers  that  vifibly  furrounded  it. 

Now,  that  this  difcription  is  by  no  means  applica- 
ble to  the  cafe  of  Mahometifm,  is  evident  from  the 
foregoing  recital :  from  whence  it  appears  that  every 
circumflance  of  the  times,  every  particular  in  the 
manners  and  fituation  of  mankind,  plainly  and  forci- 
bly concurred  to  favour  the  bold  and  artful  impoflure. 

The  caufes  of  the  original  fuccefs  of  Mahometifm 
may  clearly  be  traced  in  the  fcandalous  divifions,  and 
deplorable  corruptions  of  the  Chriftian  church  ;  .in 
the  political  and  religious  flate  of  Arabia  ;  in  the  in-. 
dependence  and  want  of  union  among  its  tribes  ;  in 
the  grofs  ignorance  (particularly  with  regard  to  re- 
ligion) of  its  barbarous  and  uncivilized  inhabitants  ; 
and  laflly,  in  the  nature  and  genius  of  Mahometifm 
itfelf  :  in  the  fafcinating  allurements  of  its  promifed 
rewards,  in  their  agreeablenefs  to  the  propcnfities  of 
corrupt  nature  in  general,  and  to  thofe  of  the  inhab- 
itants of  warmer  climates  in  particular  ;  in  the  artful 
accomi^dation  of  its  doftrines  and  its  rites  to  the 
preconceived  opinions,  the  favourite  palTions,  and  the 
deep  rooted  prejudices  of  thofe  to  v\^hom  it  was  ad- 
drelfed  :  In  the  poetic  elegance  with  which  its  doc- 
trines, its  precepts,  and  its  hifLories  were  adorned  ; 
and  in  the  captivating  manner  in  which  they  were 
delivered- 

As  the  corrupt  and  diflrafted  flate  of  the  Chriflian 
church  had  originally  aflifled  the  rife,  fo  did  it  oper, 

i;ate 


S6  S    E     R    U    O    N      II. 

rate  with  flill  greater  force  in  favour  of  the  fubfequent 
progrefs  of  Mahometan  impofture.  If  indeed  we  al- 
low to  this  caufe  its  proper  influence  ;  if  we  confider 
the  weaknefs  of  the  furrounding  nations,  and  the  nat- 
ural llrength  of  Arabia,  now  colledled  and  pointed  to 
one  objeQ:  ;  if  we  refieft  on  that  fervor  of  zeal,  and 
that  wildnefs  of  enthufiafm,  which  were  now  fuper- 
added  to  the  native  valour  of  a  hardy  and  warlike 
people  ;  we  fhall  ceafe  to  wonder  at  the  vidories  and 
triumphs  they  obtained  over  the  lukewarm  and  de- 
generate defenders  of  the  gofpel. 

Of  thefe  victories  and  thefe  triumphs  the  propaga- 
tion of  their  new  faith  was  the  profeffed  object  and 
defign  :  thus  by  violence  and  bloodilied  had  the  pro- 
phet himfelf  finally  ellabliflied  his  religion  among 
his  countrymen  ;  and  thus  had  he  exprefsly  com- 
manded his  followers  to  extend  it  over  all  the  regions 
of  the  earth. 

Of  the  continuance  of  Mahometifm,  when  thus 
ellabliihed,  and  of  its  exigence  to  the  prefent  times, 
various  caufes  m.ight  be  alTigned,  whofe  joint  opera- 
tion would  be  fufficient  to  account  fully  for  the  effecl, 
without  having  recourfe  to  any  miraculous  or  par- 
ticular interpofition  of  providence.  Of  thefe  caufes 
one  only  fnall  be  mentioned  in  this  place,  and  that, 
becaufe  it  appears  to  be  of  peculiar  force  and  im- 
portance. 

In  almofl  all  thofe  countries  which  acknowledge 
the  authority  of  Mahomet,  fo  intimate  Is  the  ^nnec- 
tion,  fo  abfolute  the  dependence  of  the  civil  govern- 
ment on  religion,  that  any  change  in  the  latter  mult 
neceffarily  and  inevitably  involve  the  ruin  and  over- 
throv/  of  the  former.  The  Koran  is  not,  like  the 
gofpel,  to  be  confidered  merely  as  the  ftandard  by 
which  the  religious  opinions,  the  worfliip,  and  the 
pradtice  of  its  followers  are  regulated  ;  but  it  i-s  .alio 
a  political  fvftern  :  on  this  foundation  the  throne  it- 

felf 


S    E     R    M    O    N      II.  57 

felf  is  ere£led  ;  from  hence  every  law  of  the  ftate  is 
derived  ;  and  by  this  authority  every  queftion  of  life 
and  of  property  is  finally  decided. 

It  is  obvious  therefore,  that,  in  every  country  where 
Mahometifm  had  been  once  received  and  eftablifhed, 
the  circumftance  which  I  have  now  mentioned,  muft 
have  operated  with  uncommon  weight  to  crufh  any- 
important  innovation  in  religion  :  fmce, '  from  this 
infeparable  connexion  between  the  fanctions  of  re- 
ligion and  thofe  of  the  (late,  every  fuch  innovation 
could  be  confidered  in  no  other  light,  than  as  an  at- 
tempt to  overturn  the  civil  government,  to  loofen  the 
bands  of  fociety,  and  to  deftroy  every  privilege  of 
law,  and  every  lecurity  of  property. 

Such  then  being  the  circumftances,  and  fuch  the 
means  by  which  the  religion  of  Mahomet  was  fo  wide- 
ly diffufed,  and  fo  firmly  eflabliilied  in  the  world  ; 
Its  fuccefs,  however  aftonifhing,  is  capable  of  being- 
accounted  for  by  mere  human  caufes ;  and  confe- 
quently  to  fuppoie  any  extraordinary  and  particular 
interpofition  of  the  Deity,  is  evidently  unneceiTary 
and  abfurd.  Ultimately,  indeed,  this  awful  and  mem- 
orable change  in  the  religion  and  manners  of  fo 
great  a  part  of  mankind,  like  every  other  human 
event,  muft  be  referred  to  the  over  ruling  providence 
of  that  God,  whofe  judgments  are  unfearchable,  and 
Vvhofe  Vv^ays  are  paft  finding  out ;  whofe  wifdom  uni- 
formly bringeth  good  out  of  evil ;  and  who  maketh 
even  the  yiolence  of  the  wicked,  and  the  artifices  of 
the  impoflor  fubfervient  to  the  accomplifhment  of 
his  gracious,  though  myfterious  defigns. 

Let  not  then  the  Chriftian  be  offended,  or  the  in- 
fidel triumph  at  the  fuccefsful  eftablifhment  and  long 
continuance  of  fo  acknov/ledged  an  impofture,  as 
affording  any  refonable  ground  of  objedion  againft 
our  holy  faith. 

Let 


'5S  S    E    R    M    O    N      II. 

Let  thefe  events  rather  be  confidercd  as  evidences 
of  its  truth  ;  as  accompHflinients  of  the  general  pre- 
diftion  of  our  Lord,  ihztjalfe  Chrijis  and  fa  If e  pro- 
phets Jhould  arife^  and  fhould  deceive  many  ;  and  efpcc- 
ially  of  that  particular  and  exprefs  prophecy  in  the 
Revelations*  of  his  beloved  difciple,  which  has  been 
determined  by  the  ableft  commentators,  to  relate  to 
the  impoftor  Mahomet,  and  his  falfe  and  impious  re- 
ligion ;  which  arifing  like  a  fnoke  out  of  the  bottomlcfs 
pit,  fuddenly  overfhadowed  the  Eaftern  world,  and 
involved  its  wretched  inhabitants  in  darkncfs  and  in 
error. 

•  Rev.  II.  I,  &c. 


SERMON 


SERMON       III. 

ACTS     V.  38,  39. 

\¥    THIS     COUNSEL,    OR   THIS  WOE.K,     BE  OF   MEN,    IT    WILL   COME 

TO  NOUGHT  :    BUT  IF   IT  BE   OF   GOD,  YE 

CANNOT  OVERTHROW  IT. 


T 


O  collect  and  generalize  ideas,  to  givs 
them  precifion  by  rules  and  comprehenfion  by  fyi- 
tem,  is  the  diflinguifliing  privilege  of  man.     Hence 
arife  thofe  principles,  which  are  of  the  mofi  extenfive  . 
and  confpicuous  ufe  in  the  calculation  of  moral  pre':.  • 
abilities,  in   the  conduct  of  common  life,  and  in  af- 
certaining  both  the  evidence  of  fafts  and  the  tenden- 
cy of  adions.     Hence  too  proceed,  alike,  our  virtu- 
ous and  deftrudive  prejudices ;  our  power  of  per- 
plexing truth  and  of  unfolding  it.     Eut  the  utility  of 
general  rules,  invariably  and  neceflarily  depends  up- 
on a  nice  ?nd  fair  adjuflment  of  them  to  the  particu- 
lar circum.ilances  which  they  are  em^plcyed  to  illuf- 
trate.     A  wide   field  here  opens  itfclf  for  the  vigor- 
ous and  honeft  exercife  of  our  intelledual  faculties  ; 
for  the  fufpenfion  of  judgment  where  the  evidences 
are  fcanty,  or  obfcure,  or  contradiclcry  ;  for  decided 
and  firm  ailent  where  they  are  numerous,  and  bright, 
and  confiftent.     In  the  mixed  flate  of  human  affairs, 
we  cannot  indeed  be  too  diligent  in  collecting  mate- 
rials for  inquiry  ;    or  too  cautious  in  determining 
their  comparative  force,  by  the  ftandard  of  general 
rules.     The  moft  ordinary  and  familiar  events  are 
fometimes  diftingiiifhed  by  peculiarities,  which  check 
the  inquifjtive  mind  from  hafty  and  undiftinguifliing 
ailent.     The   moft  extraordinary  and  complicated, 

when 


6o  SERMON      m. 

when  attentively  furveyed,  conftitute  fome  diftinft 
and  general  principle,  to  which  fimilar  phenomena 
may  be  reduced  ;  or  gradually  unfold  themfelves 
into  a  clear  and  perfect  conformity  to  thofe  very 
rules,  to  which  they,  on  their  firfl  appearance,  were 
utterly  irreconcileable.  From  the  grofs  conception, 
therefore,  or  the  rafti  application  of  general  maxim?, 
proceed  thofe  errors  which  too  fatally  feduce,  and 
thofe  difficulties  v/hich  fo  often  confound,  the  human 
underllanding.  On  the  contrary,  by  the  difpaffion- 
ate  and  juft  ufe  of  them  we  detect  fpccious  impofture 
and  penetrate  into  the  molt  improbable,  but  moft  im- 
portant truths. 

The  propriety  of  thefe  obfervations  will  prefent  it- 
felf  to  every  hearer,  who  oppofes  the  fmgular  cir- 
cumftances,  under  which  Mahomet  promulgated  and 
eftablifhed  his  religion,  to  the  well  known,  but  very 
perv^erted  maxim,  thatfuccefs  is  a  decifive  proof  of 
divine  interpofition.  For  this  reafon,  I  took  occa- 
fion  in  the  lad  difcourfe  to  obferve,  that  in  order  to 
accomplifh  the  myllerlous  dcfigns  of  his  providence, 
the  Deity  is  often  plcafed  to  permit  the  fuccefs  of 
thofe  aftions  and  opinions,  which  it  is  contrary  to 
his  nature  and  attributes  to  approve.  This  pofition 
was  more  particularly  illuftrated  by  the  memorable 
example  of  the  Arabian  impoftor,  whofe  falfe  and 
impious  pretences  to  divine  revelation  were,  by  the 
permiffion  of  an  unfearchable  providence,  crowned 
with  an  almofl  unexampled  fuccefs  ;  and  whofe  per-  • 
nicious  herefy  taking  deep  root,  and  bearing  fruit 
upwards,  is  even  now  fuffered  to  cafl;  its  deadly  fhade 
over  the  far  greater  part  of  the  Eaftern  world. 

But  to  whatever  extent  the  argument  v/hich  refuUs 
from  fuccefs  may  have  been  pufhcd  by  the  interefted 
patrons  of  error,  or  the  ill  judging  defenders  of  truth  ; 
there  are  ftill  circumftances,  in  which  it  is  undoubt- 
edly conclufive.     Dangerous  as  it  mny  be  to  argue 

from  ' 


SERMON      III.  6i 

from  the  fuccefs  of  events,  however  extraordinary, 
which  the  acknowledged  interefts  and  concurring 
efforts  of  men  may  polfibly  have  produced,  there  is 
curtainly  no  room  for  miitake  in  thofe  which  are  ev- 
idently obove  the  reach  of  human  ftrength  and  wif- 
dom,  and  v/hich  have  been  effected  in  direft  oppofi- 
tion  to  every  earthly  power. 

When  therefore  we  behold  an  effect  produced,  be- 
tween which  and  its  apparent  human  caufes  no  in- 
genuity can  trace  anv  probable  proportion  ;  when 
we  perceive  a  work  accompliihed  by  inftruments  of 
known  and  limited  powers,  which  at  the  fame  time 
nctorioully  exceeds  the  utmoft  conceivable  extent  of 
thofe  powers  ;  it  is  not  only  jufi  and  reafonable,  but 
it  is  even  neceifary  to  acknowledge,  that  in  the  finger 
of  God  we  find  the  only  adequate,  and  therefore  the 
real  and  iliuflrious  cav.fe. 

In  carrying  on  thefe  reflections  to  the  gradual 
eftabliiliment  of  the  gofpel,  it  will  be  proper  to  con- 
fider  at  large  the  obftacles  which  oppoied  its  progrefs 
in  the  world,  and  the  character  and  abilities  of  its 
firfl  propagators. 

It  was  the  remark  of  an  infpired  Apoflle,  concern- 
ing the  gofpel  and  its  firft  preachers,  that  God  *  had 
chef  en  the  foolijh  things  of  the  ivorldto  confound  the  ivfc^ 
and  the  '■xcak  things  of  the  world  to  confound  the  things 
that  weve  ?nighty. 

Now  to  the  candid  inquirer,  who  views  with  at- 
tention the  various  and  llubborn  difficulties,  with 
which  the  teachers  of  chriflianity  were  unavoidably 
left  to  Itruggle  ;  and  who  confiders  the  infufficiency 
of  the  powers  which  they  naturally  poifeffed,  to  over- 
come thofe  difficulties,  this  reprefentation  of  the  A- 
poftle  will  feem  by  no  means  the  boafl  of  audacious 
vanity  or  the  jargon  of  wild  fanaticifm.  When  the 
twelve  difciplcs  received  the  laft  command  of  their 

departing 

*  i  Cor.  i,  27, 


62  SERMON      III. 

departing  Lord,  to  *  go  and  teach  all  nations,  baptiz" 
ing  them  in  the  name  of  the  father,  and  of  the  Son,  a?id 
of  the  Holy  Ghofc  ;  this  extraordinary  commiffion  to 
the  eye  of  human  reafon  might  well  appear  the  moft 
romantic  and  vifionary.  Suppofmg  them,  for  the 
prefent,  to  have  been  unaffifled  from  on  high  ;  weak 
and  illiterate  as  they  were,  could  they  for  a  moment 
prefume  to  hope  for  the  fuccefs  of  fo  perilous  and  fo 
arduous  an  enterprife  ?  Deprived  of  that  proteftion 
and  fupport,  which  the  miracles  and  prefence  of  their 
mafter  had  hitherto  afforded  them,  their  fituation 
w?.s  now  become  the  mod:  forlorn  and  defpcrate  that 
can  pofiibly  be  imagined.  Every  thing  around  them 
wore  an  appearance  dangerous  to  their  perfons,  and 
hoftile  to  their  caufe.  In  the  execution  of  their  ex- 
tenfive  office,  they  had  not  only  to  contend  with  the 
jealoufy  of  power,  and  the  perfecution  of  authority  ; 
their  progrefs  was  impeded  by  foes  {Ull  more  formid- 
able ;  by  the  deep  rooted  prejudices,  the  favourite 
fuperftiticix",  and  the  darling  vices  of  a  corrupted 
world. 

From  their  countrymen,  in  particular,  as  they  had 
nothing  to  hope,  they  had  every  thing  to  fear.  They 
had  to  oppofe  the  inveteracy  of  cuflom  ;  and,  v/hat 
was  more  formidable,  the  prejudices  v^hich  arofe 
from  that  dillinftion  which  the  Jews  had  long  enjoy- 
ed as  the  favoured  people  of  the  moil  high  God  ;  a 
diilinftion  v^^hich  had  been  fupported  by  a  train  of 
events  equally  gracious  and  wonderful ;  and  in  fome 
particular  inllances  confirmed  by  miracles,  that  car- 
ried with  them  the  very  flamp  and  fcal  of  omnipo- 
tence. 

The  promife  of  a  Redeemer  of  Ifarel,  originally 
made  to  Abraham  the  great  founder  of  their  nation, 
repeated  afterv/ards  to  David,  and  confirmed  by  the 
concurring  voice  of  all  their  prophets,  had  indeed 

awakened     , 

•  Matt,  ixvili,  13, 


S     E     II     I^.I     O     N      IK.  63 

awakened  among  the  Jews  an  earnefl  and  unlverfal 
expedation  of  the  appearance  of  the  MefTiah.  The 
fame  prc:phecie3  which  foretold  the  coming,  had  like- 
wife  marked  out  with  peculiar  precifion,  every  par- 
ticular concerning  the  character,  the  office,  and  the 
perfon  of  the  Saviour.  The  myfterious  union  of  the 
divine  and  human  natures  in  the  perfon  of  Chriftj 
was  repeatedly  Ihadowed  out,  and  might  have  been 
fairly  inferred  from  thefe  very  prophecies,  which  now 
pathetically  predicted  the  meannefs,  the  fufierings, 
and  the  ignominious  death  of  the  MefTiah  ;  and  now 
with  all  the  v/armth  and  boldnefs  of  Eaftern  poetry, 
painted  the  temporal  grandeur,  the  victories,  and  the 
eternity  of  his  kingdom. 

The  future  Redeemer  was  frequently  and  unequiv- 
ocally defcribcd,  as  *  defpifed  and  rejected  of  men  :  as 
a  man  of  fcrrczvs  and  acquainted  with  grief;  as 
wounded  for  the  trarfgrcffiom^  and  bruifed  for  the  ini- 
quities of  his  people  ;  and  ladly,  as  clofing  his  unex- 
ampled diflreffes  and  unfpotted  life,  like  the  llieep 
led  forth  in  patient  and  fubmillive  filence  to  the 
flaughter. 

But  unable,  or  unwilling  to  reconcile  thefe  feem- 
ingly  oppofite  and  ccntradiftory  characters,  the  Jew- 
ifh  nation  had  Icng  rejecled  with  difdain  and  abhor- 
rence every'idea  of  an  infultcd  and  afilf&ed  MefTiah. 
Seduced  by  carnal  views,  and  impelled  by  ambitious 
hopes,  which  their  frequent  captivities  and  diftrelTes 
had  fervcd  only  to  heighten,  they  totally  overlooked 
one  part  of  their  facred  prophecies,  and  confined  to 
their  (Iricl  and  literal  meaning  the  animated  and  fig- 
urative expreffions  of  the  other.  Hence  in  the  per- 
fon of  the  LleiTiah,  their  promifed  dehverer,  they 
fondly  beheld  a  mighty  and  glorious  King,  who 
fhculd  appear  with  all  the  pcm.p  cf  temporal  great- 
nefs  and  all  the  terrors  cf  earthly  power,  trampling 

upon 

•  ICiiahUIi.j,  &c. 


64  SERMON      IIL 

upon  the  enemies  and  the  oppreflbrs  of  Ifrael,  and 
leading  forth  his  people  amidil  the  triumphs  of  con- 
quelt,  and  the  fplendour  of  dominion. 

Thefe  expectations  at  once  fo  flattering  to  their 
pride,  and  fo  agreeable  to  their  wifhes,  had  long  been 
cherifhed  with  a  blind  and  bigotted  fondnefs,  and 
tranfmitted  with  increafing  ftrength  through  fuccef- 
five  generations.  The  manifeft  expiration  of  the 
time  prefcribed  by  the  prophets,  the  departure  of  the 
fceptre  from  Judah,  and  the  fubjection  of  their  coun- 
try to  the  Roman  power,  were  circumftances  which 
at  this  time  added  new  weight  to  the  opinion,  which 
had  been  thus  endeared  by  early  prejudice,  and  fanc- 
tified  by  authoritative  tradition.  Every  heart  was 
now  warmed  with  hope,  and  every  eye  looked  for- 
ward with  anxious  expefta-.ion,  to  the  moment  when 
the  glory  of  Zion  fhould  appear,  and  Judaea  be  for 
ever  exalted  above  the  Idngdoms  of  the  earth  ;  when 
they  fhould  behold  fuppliant  nations  crowding  into 
the  fanftuary,  and  Rome  herfelf,  the  haughty  miftrefs 
of  the  world,  bov/ing  proftrate  at  the  feet  of  Jerufa- 
lem. 

Nor  were  thefe  glorious  expe6lations  confined  to 
the  chiefs  and  rulers  of  the  Jews,  whofe  fuperior  fla- 
tions  feeming  to  entitle  them  to  the  firft  honours  and 
emoluments  of  the  Mefliah's  kingdom,  might  perhaps 
have  induced  them  more  readily  to  embrace,  and 
more  induflrioufly  to  difTeminate  an  opinion,  which 
promifed  fo  complete  a  gratification  to  their  ambi- 
tion. Even  the  difciples  of  our  Lord,  who  Kad  been 
la  general  fclefted  fi-om  the  loweft  and  the  meanell 
of  the  people,  long  retained  the  fame  delufive  opinion, 
and  indulged  the  fame  fallacious  hopes,  with  the  refl 
of  their  countrymen. 

Nay,  fo  firmly  was  this  belief  imprefTcd  upon  their 
minds,  that  net  all  the  frequent  and  folemn  declara- 
tions of  their  inal'cer  to  the  contrary,  were  able  to  ef- 
face 


B    E     R    M     O    N      III.  6  s 

face  it  entirely  :  rior,  indeed,  do  they  feem  to  have 
been  efFeftually  roufcd  from  the  pleafmg  dream  cf 
temporal  grandeur  which  had  captivated  their  imag- 
ination, till  his  death  had  tried  the  ccnftancy  idF  their 
faith,  till  his  refurreclion  had  revived  their  drooping 
fpirits,  and  his  afcenfion  into  heaven  had  redlified 
their  errors,  and  invigorated  their  rcfolution; 

From  this  miftaken  opinion  arofe  the  frequent 
ftruggles  for  fuperiority  among  them,  which  they 
have  fo  ingcnioufly  recorded  :  hence  the  petition  of 
the  mother  of  Zebedee's  children  :  hence  too  the  im- 
patience: and  mifguaidcd  zeal  of  Peter,  who,  whch 
Chrift  had  pathetically  related  his  approaching  humil- 
iation, his  fufterings,  and  his  death,  took  him  and 
began  to  rebuke  him,  faying,  *  Be  it  far  from  thee. 
Lord  ;  thisjhall  ?wt  happen  unto  thee. 

To  this  may  be  added  the  v/ords  of  one  of  the  dif- 
cipies  with  whom  our  Lord,  in  his  way  to  Emmaus, 
converfed  after  his  refurreclion,  j  We  inficd  that  it 
had  been  He  which  Jhould  ha-ve  rcdeejiied  Jfrael.  This 
refledion  arofe  from  the  fame  prejudice  that  hid 
long  flattered  the  national  vanity  ;  and  expreffes  the 
molt  painful  fenfe  of  difappcintment. 

When  we  rellect  on  the  very  extraordinary -mari- 
ner in  which  the  divine  Being  had  governed  the 
jewilh  nation,  we  cannot  be  furprifed  that  the  multi- 
tude lliould  be  carried  away  by  the  Infatuation,  which, 
always  accompanies  diilinftion.  Emancipation  from 
a  fuperio^-  pov/er  is  the  natural  wifh  of  the  human 
heart  :  and  it  will  be  incl'eafed,  when  that  power  is 
adverfe  to  the  original  conilitatloii  bbth  of  the  (late, 
in  which  v/c  are  born,  and  of  the  church,  to  which 
we  become  attached.  The  fondnefg  \vhich  arifer, 
from  education,  and  grov/s  up  with  habit,  becomes 
fanclified  by  authority  :  and  it  often  happens,  that 
the  very  apportion  which  2im.s  at.  its  depreifioru 
E  eventuslly 

*  ?.'att.  ivi.  23.  I  Luke  x:iv  i\- 


66  S    E     R     M     O     N      III. 

eventually  efiablifhes  its  intereils  in  our  hearts.  Wc 
recoil  at  the  indignity,  which  is  oftered  to  the  objett 
we  have  been  accuftomed  to  regard  with  veneration  : 
when  a  hoil  of  opponents  rifes  up  to  fink  its  credit, 
or  lefien  its  influence  j  we  fummon  up  nevv^  courage 
to  defend  the  one,  and  new  arguments  to  judify  the 
other. 

The  contempt  which  the  Romans  difcovered  for 
the  ecclefiaftical  and  civil  polity  of  the  Jews,  aggra- 
vated the  evils  of  opprellion  ;  and  made  the  yoke  of 
fubjeftion  ftill  more  grievous  and  intolerable.  Their 
only  hope  lay  in  their  promifed  redemption  by  the 
Meffiah.  To  this  they  looked  forward  with  anxious 
and  eager  expectation  ;  and  they  confidered  their  pail 
deliverances  from  the  bondage  of  captivity  as  the 
aufpicious  earnefts  of  their  future  freedom. 

To  be  difappointed  in  the  attainment  of  an  obje£t 
which  lay  fo  near  their  hearts,  and  which  had  fo  oft- 
en foothed  the  painful  fenfe  of  fubjedion  to  a  foreign, 
power,  was  a  circumflance  too  mortifying  and  humil- 
iating to  be  fupported  by  ihofe  who  were  deluded 
by  popular  prepolfeiTions,  or  endowed  only  with  a 
common  fiiare  of  refignation.  Hence  we  may  ceafe 
to  wonder  at  the  great  oppofition  that  was  made  to 
the  claims  of  Jefus  to  the  charader  and  office  of  the 
Meffiah.  A  perfon  fo  ipiobly  defcended,  fo  meanly 
educated,  fo  deftltute  ot  thofe  attractions  which  fo- 
llcit  the  notice,  and  engage  the  efteem  of  the  world, 
appeared  to  human  view  altogether  unqualified  for 
the  office  he  prefumed  to  fill,  and  totally  uiiworthy  of 
the  character  he  had  thought  fit  to  adopt.  *  Is  not 
tins  the  carpenter'' s  fun  ?  was  a  queftion  that  perfons, 
guided  by  external  appearances,  would  be  ever  rea- 
dy to  propofe  with  a  kind  of  indignant  contempt, 
W'lienever  he  declared  his  cmbafTy  as  the  Son  of  God, 
or  announced  his  prerogative  as  the  King  of  the 
Jews.  The 

*  M:ijt.  xiii.  5J. 


SERMON      III,  67 

,   The  courfe  of  our  Saviour's  life  was  ill  adapted  to 
conciliate  the  eilcem  and  attention  of  a  people,  wlio 
were  incapable  of  reconciling  a  mean  appearance  with 
a  great  defigii  ;  and  who  imagined  that  the  interefts 
of  heaven  needed  fuccour  from  the  fplendour  of  this 
world.     What  could  fuch  a  people,  faitidious  from 
falfe  delicacy,  and  captious  from  falfe  pride,  expeft 
from  a  man,  who   *  had  not  ^uhcre  to  lay  his  head  ? 
How  could  they  who  were  captivated  by  the  dazzling 
diflindions  of  birth,  and  fortune,  and  rank  in  the 
World,  aflbciate  in  all  the  habits  of  familiar  inter- 
courfe  with  one,  whofe  companions  were  of  the  low- 
eff  occupations,  and  who  were  neither  diftinguifhed 
by  the  I'plendour  of  anceftry,  nor  the  authority  of 
high  flation  ?  Common  pride  revolted  at  the  idea  of 
fuch  degradation  :  and  we  wonder  not  that  we  fliould 
ilnd  the  following  quefuon  in  the  mouths  of  perfoK'^, 
who  eftimated  the  gcodnefs  of  a  caufe  by  the  exter- 
nal eminence  of  thofe  who  v/ere  its  abettors,  j-  Have 
any  of  the  rulers,  or  the  Pharijees  believed  on  him  f  But 
this  people  who  knoiveth  not  the  law,  are  curjed.     As  if 
they  had faid,  "Who  are  this  man's  followers  and 
aflbciates  ?  They  are  fuch  as  would   of  themfeives 
bring   difcredit  on  any  caufe^  t  bfcradedly  from  the 
confideration  of  its  own  merit.     Do  any  of  the  rulers 
of  the  people,  any  of  the  great  powers  of  the  Sanhe- 
•drim,  any  perfons  of  diftin6:ion,  either  by  depth  of 
.learning,  or  dignity  of  charafter  ;  do  any  fuch  perfons 
acknowledge  this  jefus,  who  lays  claim  to  the  name 
of  the  Meffiah  ;  or  attach  themfeives  to  him  under 
that  exalted  and  diftinguifhing  charader  ?    No.    The 
people  who  know  not  the  law  \  who  never  ftudied  its 
principles,  or  who  have  been  accurfed  and  excommu- 
..nicated  for  want  of  a  due  obedience  to  its  inilitutions, 
are  the  only  fupporters  of  this  novel  feft.     On  their 
voice  the  ignoble  founder  of  it  refts  his  pretenfions  \ 
E  0,  and 

•  Matt.  viij.  ao.  \  Jeha  vii.  48, 49. 


68  SERMON      III. 

and  by  their  patronage  only  his  prcfuinption  is  main- 
tained." 

An  appeal  conducted  on  fuch  principles  as  this, 
carries  with  it  more  force  than  a  thouiand  arguments. 
It  flatters  the  pride  of  the  human  heart,  and  is  level 
with  its  lowed  and  moft;  familiar  prejudices.  It  was 
particularly  well  adapted  to  influence  the  minds  o£ 
the  jews,  who  had  been  inllruded  to  rely  implicitly 
on  the  decifions  of  the  elders  ;  and  who  had  been 
accuftomed,  without  controverfy  and  without  hefita- 
tion,  to  receive  the  law  from  the  mouth  of  the  Prieff. 

The  ftate  of  religion  among  the  Jews  was,  wc 
may  eafily  conceive,  inaufpicious  to  the  interefls  of 
the  gofpei ;  and  form.ed  an  obflacle  to  its  fuccefs  too 
powerful  for  any  expedient  but  a  miracle  to  control. 
The  two  great  feds  into  which  the  Jewifli  church 
%vas  divided,  carried  av/ay  the  bulk  of  the  people  : 
but  whatever  rivallhip  fubfifted  between  them,  and 
whatever  differences  of  opinion  kept  up  the  diftinc- 
tion  of  Pharifees  and  Sadducees,  yet  both  united  in. 
oppofing  the  gofpei  ;  and  each  feemed  to  vie  with 
the  other  in  difcovering  a  moft  incurable  malignity 
againft  Chrift  and  his  difciples.  Here  they  forgot 
their  mutual  jealoufy,  and  loft  fight  of  every  inveter- 
ate prejudice,  and  every  jarring  intereft.  The  gof- 
pei, they  well  knew,  looked  with  an  eye  equally  un- 
friendly on  both  fe£ls  ;  and  the  leaders  of  each  were 
reproved  v/ith  equal  firmnefs  and  feverity  by  Jefus 
Chrift.  He  did  not  flatter  the  prejudices  of  either, 
nor  attempt  to  engage  their  good  will  by  any  arts  of 
•accommo  ation.  His  doctrine  v.-as  in  direft  oppoH- 
ticn  to  the  tenets  of  both  ;  and  his  example  involved 
a  conftant  reprehenfion  of  their  practice.  He  refift- 
ed  with  equal  firmnefs  the  haughty  fcepticifm  of  the 
Sadducce,  and  the  abjcO;  fuperftition  of  ihePharifee. 
Againft  the  one  he  m-^intaincd  the  dcflrine  of  a  fu- 
ture ilfs  ;  and  ^":  Ov^  presence  c:  the  other  he  expa« 

llatCd 


SERMON      III.  ($^ 

tiated  on  the  folly  of  ceremonial  obfervanccs,  and  the 
Fallacy  of  traditional  do£lrines. 

The  religion  which  had  been,  I  may  venture  to  fay, 
fubftituted  in  the  room  of  that  which  was  originally 
(delivered  to  the  Jews  by  God  hiinfelf,  was  indeed  a 
motley  and  incongruous  mixture  of  truth  and  falfe- 
hood,  of  divine  revelation  and  hum.an  invention.  Ad- 
ditions had  been  made  to  the  Mofaic  ritual ;  and  the 
forms  of  divine  worfiilp  were  incumbered  with  a  vari- 
ety of  needlefs  and  fuperflitious  appendages.  The 
true  objeft  of  devotion  was  almoft  forgotten,  and  the 
true  fpirit  of  it  nearly  extinguiilied,  amidlt  a  multi- 
piicity  of  unauthorized  and  fuperfluous  ceremonies  5 
and  external  fervices  had  fuperfcdcd  internal  and 
moral  purification.  Such  impohtions,  hcvv-ever 
burdenfome,  were  yet  readily  fubmitted  to  by  perfonSj 
who  had  been  taught  to  regard  them  as  fubfliLutei 
for  moral  duties.  To  cleanfe  the  body  by  daily 
ablutions,  was  far  more  eafy  than  to  preferve  the  pu- 
rity of  the  heart  by  habitual  virtue.  To  abllain  frcn^ 
certain  meats  and  drinks,  required  lefs  refolution  and 
fewer  conflids,  than  to  curb  the  impetuofity  of  appe- 
tite, and  to  refill  the  allurem.ents  of  voluptuoufnefsa 

The  original  law,  given  to  this  people,  encourged 
no  idea  of  a  difpenfation  from  any  call  of  moral  dutv 
under  the  pretence  of  ceremonial  obfervanccs.  It 
inculcated  the  abfolute  neceffity,  as  well  of  internal, 
as  external  hoiinefs  ;  and  inftrufted  the  Jews  always 
to  regard  facriticc  as  fubordinate  to  mercy.  It  for- 
bad any  to  flatter  themfclves  with  the  hope  of  accept- 
ance for  the  fake  of  the  former,  while  the  obligation.^ 
Of  the  latter  were  difregardeil,  or  violated  ;  and. 
whenever  the  Jews  perverted  the  defign  cf  divine  in-, 
ftitutions,  or  lofl  fight  of  the  great  obje»^i:3  which 
thefe  inftitutions  were  appointed  to  promote,  then 
did  God  by  his  prophets  warn  theni  cf  th^Ir  fatal 
joiuake  ;  and  even  fpoke  of  ceremonies  \^;hich  he  hac^ 


♦to  sermon    hi. 

fiimfelf  prefcribed,  in  terms,  I  had  nearly  faid,  ol^  de- 
gradation and  contempt. 

At  the  lime  when  our  bleffed  Lord  began  to  an- 
nounce his  miflion  as  the  Meffiah,  the  pernicious  fen- 
timent  rcfpe^ting  the  efHcacy  of  ceremonial  obedi- 
ence, had  an  almofl  univerlal  prevalence  over  the 
minds  of  the  Jevi^s.     It  was  not  merely  the  fentimcnt 
of  the  ignorant  vulgar  ;   but  it  had  the  fandion  of 
ecclefiaftical  authority  to  give  it  credit  and  counte- 
nance.    The  key  of  knowledge  was  kept  in  the  hands, 
of  men,  whofe  intereft  it  was  to  conceal  it  from  the 
people.     Hence  they  became  ignorant  of  the  more 
Ipiritual  and  fubftantiai  parts  of  religion,  and  flatter- 
ed themfelvcs  with  the  moll  delufive  hopes,  in  the 
midil  of  the  mofi:  flagrant  breaches,  and  even  the 
mod  corrupt  mifreprefentations  of  the  divine  com- 
mands.    The  more  plain,  which  were  alfo  the  more 
interefting  parts  of  the  law,  were  veiled  and  mifcon- 
ftrued,  debafed  and  mutilated  by  the  Scribes  and  El- 
ders ;  whofe  falfe  gloffes  had  obfcured  the  very  fun- 
damental principles  of  divine  worfnip,  and  moral  ob- 
ligation ;  and  who,  by  calling  off  the  attention  of 
men  from  iveighty   maiievs.  to  trifling  and  indifferent 
circumflantials,  had,  as  our  Lord  himfelf  informed 
them,  *  made  the  word  of  God  (jfnov.e  effe^  through  their 
iraditioyu.     Their  own  whimfical  fpeculations,  or  ar-. 
bitrary  pofitions,  had  ufarped  the  feat  of  infpired 
doftrine :  they  were  more  aliiduous  to  amufc  the 
im.agination'with  the  dreanis  of  the  Rabbins,  than  to 
imprefs  the  heart  with  thofc  principles,  which  have 
the  beft  tendency  to  proniote  a  holy  and  upright 
conduft,  amidfl  the  various  fituations  and  trials  of 
life.     For  thefc  reafons  our  Lord  upbraided  them  for 
the  indifcriminate  regard  which  they  paid  to  un- 
doubted revelation  and  dubious  tradition  ;    and,  in 
confequence  of  their  intermixing  the  moft  abfard  and 

trifiing  - 

*  Mark  vii.  13. 


SERMON      III.  7^1 

mfiing  ceremonies  with  the  mere  folemn  and  author-' 
ized  ads  of  religious  fervice,  he  laid  to  them,  *  In 
vain  do  ye  luorjhip  God,  teaching  for  doBrincs  the  com- 
mandments of  men. 

The  Jews,  from  the  beginning,  had  been  taught 
to  connefl:  religion  v/ith  places  as  well  as  perfons  ; 
and  to  affix  that  kind  of  fandity  to  the  former,  as 
well  as  to  pay  that  reverence  to  the  latter,  which 
weak  minds  would  be  very  apt  to  apply  to  all  the 
purpofes  of  fuperflidon  ;  and  which  policy  would  be 
lure  to  employ  as  an  inftrument  of  fecuring  the  mod 
implicit  fubmiflion  to  all  its  prefcriptions.. 

This  people  had  firft  an  ark  built  as  the  fymbol  of 
the  divine  prcfence :  in  a  more  fplendid  period  of 
their  hiftory  the  temple  was  ereded  ;  where  they 
were  inftruded  to  perform  the  more  folemn  rites  of 
religious  worfhip. 

Accuflomed  fo  much  to  conned  the  Deity  with 
lymbols,  and  his  worfhip  with  times  and  places,  there 
was  nothing  more  mortifying  to  their  pride,  or  more 
irreconcileable  to  their  prejudices,  than  that  dodrine 
which  inculcated  fuch  worfhip  of  |  the  Father  in  fpiv' 
it  and  in  truth,  as  was  quite  independent  of  all.  the 
form.s,  which  authority  had  fandified,  and  cuuiom 
had  familiarized  :  a  dodrine  which  was  regarded  as 
a  kind  of  blafpherriy  againfl  the  temple,  by  Iclfcning 
its  importance,  and  even  fuperfeding  its  necciiity. 

As  the  law  of  Mofes  was  of  divine  inflitution,  it 
deferved,  and  demanded  the  moft  ferious  regards  ; 
and  to  flight  any  of  its  fernces,  was  to  infult  the  au- 
thority which  enjoined  them.  The  veneration  that 
was  infpired  by  the  fenfe  of  its  original,  was  perfed- 
ly  right  in  it5  principle  ;  though  fuperflition  had  en- 
grafted on  it  mauy  falfe  and  ridiculous  opinions.  As 
the  law  was  allowed  to  be  divine,  wc  need  not  won-- 
der  that  it  was  univerfally  believed  by  this  people,  to 
E  4  h't 

*Majrk  vii,  7.  f  Jolm  isr.  aj. 


j«.;  S     E     R     1\I     O     N       III. 

be  perpetual  ajlb.  The  fame  prejudices,  therefore, 
would  in  different  circumflances  lead  the  Jews  to  acl 
differently  ;  at  one  moment  they  perverted  the  law 
by  human  invention,  and  in  the  next  they  inferred, 
its  immutability  from  its  divine  oiigin.  What  then 
could  they  thinly  of  a  teacher,  who  while  profelTui,^ 
bis  miffion  from  God,  introduced  a  religion  which 
abrogated  inftitutiojis  confeffedly  derived  from  tl:o 
lame  God  ? 

.  When  we  refleft  on  the  general  ft  ate  of  the  Jewilli 
church,  and  the  particular  principles  which  prevailed 
among  the  different  orders  of  which  it  was  compofed, 
and  the  different  feds  into  which  it  was  divided  ; 
when  we  confider  what  were  their  modes  of  worfhip, 
and  what  their  habits  of  life  ;  how  inveterate  their 
prejudices  ;  and  how  flattering  their  expectations  ; 
how  ftubborn  was  their  pride,  which  arofe  from  their 
dillin£tion,  and  how  tenacious  of  all  thofe  privileges, 
which  were  the  emblems  of  that  diffinftion  ;  when 
we  revolve  thefe  confiderations  in  our  minds,  i.nftead 
of  bging  furprifed  at  the  oppontion,  which  the  Jews 
of  all  ranks  and  denominations  made  to  Jefus  Chriil , 
we  may  rather  wonder  that  a  man  fhould  arife  from 
among  themj  who  lliould  attempt  to  lay  the  founda- 
tion of  a  ne^y  religion  on  the  overthrow  of  all  that 
had  been  held  iacred  and  venerable  for  ages  ;  a  re- 
ligion which  fubverted  national  diftinCtlons,  infreaci 
of  eltablifning  them  ;  which  mortified  national  pride, 
Jnffcad  of  cheriffiing  it ;  which  corrected  every  in- 
veterate error  ;  which  fwept  away  all  the  idle  incum- 
brances of  external  rites  ;  and  ftrippc.d  of  its  imag- 
inary fanctity  even  the  temple  of  Jerufalem. 

V/hat  had  a  religion  fy:h  as  this  to  expect  from 
the  people  to  whom  it  w^is  fnfh  preached  ?  What, 
but  all  the  contempt  that  vanity  could  manifeft  ,  and 
^l\  the  oppofition  ^yhich  malice  could  effect  ? 

Oil 


S     E     R     IM     O     N      III.  -j^ 

On  the  other  hand,  what  could  infpire  in  tlie 
treaft  of  him  that  preached  it,  a  confidence  of  fuc- 
cefs,  but  the  wifdom  of  God  ?  And  what,  but  the 
power  of  God,  could  give  that  fuccefs  ? 

As  the  gofpel  had  the  molt  formidable  oppofition 
to  llruggle  with  from  the  people  to  whom  it  was  firft 
preached,  fo  was  it  called  to  a  conflict  equally  ardu- 
ous, and  to  human  appearance  unavailing  and  dcf- 
pejrate,  with  the  reft  of  mankind,  who  were  profcfl'- 
edly  included  in  the  grand  and  extenfive  objedt  it  had 
in  view.  Its  defign  was  the  moil  liberal  that  humani- 
ty could  have  wilhed,  or  benevolence  could  have 
planned.  But  while  its  extent  gave  difguft  to  the 
Jews,  whofe  fclftihnefs  could  not  bear  to  fee  that  grace 
made  univerfal,  which  they  had  hitherto  fondly  con- 
lidered  as  appropriate  and  peculiar  to  themfelves  ;  io^ 
on  the  other  hand,  the  rewards  which  this  grace  was 
defigned  to  beflow^,  and  the  means  by  which  individ- 
uals might  participate  of  its  blefiings,  w^ere  fuch  as 
were  neither  fuited  to  the  tafle  of  the  Gentiles,  nor 
reconcileable  with  their  cufloms,  principles  or  pur- 
fuits. 

At  the  time  when  Chiiil  appeared,  the  Ramarx 
empire  had  reached  the  very  meridian  of  its  glory.  It 
was  the  illuftrious  period,  when  power  and  policy  re- 
'ceiving  aid  from  learning  and  fcience,  and  cmbelifli- 
mcnt  from  the  orators  and  the  poets,  gave  lay  to  the 
world,  direfted  its  tafte,  and  even  controuled  its  opin- 
ions. It  was  the  age  when  enquiry  was  awake  and 
active  on  every  fubjed  that  was  fuppofed  to  be  of  cu- 
rious or  ufeful  inveiligation,  whether  in  the  natural  or 
the  inteileftual  world.  It  v/as,  in  fliort,  fuch  an  age 
as  impodure  mull  have  found  in  every  refpeci  the 
lead  aufpicious  to  its  defigus  ;  efpecially  fuch  an  im- 
poflure  as  chriftianity,  if  it  had  deferved  the  name. 

But  tp  reprefent  in  the  ftrongefl  light  the  great 
dii>.d vantage?,  under  which  the  p-ofpel  laboured  at  its 

fiHt 


74  SERMON      Hi. 

firfl  publication,  it  will  be  proper  to  give  a  fhort  view 
of  the  ftate  of  philofophy  and  religion  amono-  the 
Gentiles  at  that  period. 

With  refpedl  to  the  former,  there  were  principles 
common  to  the  various  clafles  and  profellions  into 
•which  the  unbounded  licence  of  fancy  and  fpecula- 
tion  had  divided  it,  v/hich  were  in  the  higheft  degree 
hoilile  to  the  fimpliciiy  of  Chrillian  iuidi,  and  to 
the  purity  of  Chriltian  practice.  Viewed  merely  in 
theory,  it  jullly  merited  the  cenfure  paffcd  on  it  by 
the  apoille  :  and  confidered  in  a  practical  light,  it  de- 
ferved  dill  feverer  reprehenfion.  At  bed  it  was  '■  vaifi 
deceit  :  for,  whether  it  reafoned  on  met;»phyfics  or 
theology  ;  on  God,  or  nature  ;  its  pohtions  were  ar- 
bitrary, and  its  conclufions  fallacious.  Far  removed 
from  the  fimple  and  pure  dictates  of  common  fenfe, 
it  involved  itfelf  in  intricacies  that  tended  to  embar- 
rafs  the  underllanding  ;  and  while  it  amufed  the  ge- 
nius of  fpeculation,  it  either  feduced  the  judgment  in- 
to a  rafh  and  flubborn  dogmatifm,  or  iafuied  doubts 
which  led  to  an  univcrfal  fcepticilm.  Bold  and  dar- 
ing in  inquiries  beyond  the  fphere  of  reafon,  it  aife<3:- 
ed  to  explain  what  it  could  not  comprehend,  or  pre- 
fumed  to  condemn  what  it  could  not  account  for. 
Hence  fprung  philofophers,  who  crcficd  fydems  of 
what  was  f  falfely  called  fcicncc,  2t.ccoTd'mg  to  their" 
particular  prejudices ;  and  who  made  partial  appear- 
ances the  criteria  of  general  prinoiplcs.  Shall  we 
wonder  that  men,  who  indulged  their  fancies  in  fuch 
excurfions  into  the  unbounded  wilds  of  fpeculation, 
I  became  vahi  in  their  imaginaiiaiis  ;  and  that  their 
foolijlj  heart  was  darkened  ? 

But  their  philofophy  was  not  merely  vain  ;  it  was 
pernicious  alfo.  It  not  only  deluded  the  underlland- 
ing, but  corrupted  the  heart.  It  unfettled  the  very 
firll  principles  of  virtue  and  religion  j  it  weakened, 

if 

*  CqI.  xi.  S{.  -f  t  Tim.  vl,  50.  \  Rooi.  i,  ?.I. 


SERMON      III.  ^? 

JF  not  totally  deflroyed  their  befl  motives  ;  and  ren- 
dered their  moft  powerful  fanftions,  if  not  abfohue- 
ly  abortive,  yet  at  leaft  uncertain. 

Carrying  its  prefumptuous  and  ungoverned  fpecu- 
lations  into  the  very  effence  of  the  Divinity,  and  (train- 
ing its  eager  fight  to  penetrate  the  pavilion  of  dark- 
nefs  which  encircles  the  eternal  throne,  ic  firft  doubt- 
ed and  at  length  denied  the  exiflence  of  a  firft  caufe 
independent  of  nature,  and  of  a  providence  that  fu- 
perintends  its  laws,  and  governs  the  concerns  of 
mankind. 

That  great  doftrine,  which  is  the  moil;  powerful 
guardian  of  virtue  and  religion,  and  which  of  ali 
others  has  the  moft  clTcftuai  tendency  to  influence  our 
hopes  and  fears,  I  mean  the  doftrine  of  ,a  future 
ftate,  was  totally  rejected  by  the  greater  part  of  the 
Pagan  philofophers  ;  and  rendered  doubtful  and 
equivocal  by  their  mofl  diftinguiflied  moralifls.  It 
vas  taught  and  even  enforced  by  legiflators  from 
motives  of  policy  ;  while  to  philofophy  was  refer ved 
the  privilege  of  contradifting  it  in  the  fchools. 

Some  of  the  philofophers,  indeed,  contended  for  a 
future  exiftence,  in  which  no  moral  difpcnfation  of 
rewards  and  punifhments  was  to  take  place  :  for  af- 
ter the  expiration  of  the  Great  Year  the  Stoics  fup- 
pofed,  that  the  fame  fyflem  would  arifc  ;  after  the 
general  conflagration,  the  fam.e  train  of  events  would 
follow  ;  the  fame  number  of  beings  exift,  and  aft  in 
the  fam.e  circumfl;ances  ;  the  fame  virtues  be  deprelT- 
ed,  and  the  fame  vices  triumphant,  in  endlefs  and  un- 
alterable fucceiiion.  • 

Even  thofe  who  may  be  jnftly  efl:eemed  the  wifefl 
and  moft  yirtuons  that  the  Pagan  world  could  boaft 
of,  in  cffeft  cverthrev^  the  do^brine  they  have  been  fup- 
pofed  to  patronize.  They  defended  its  influence  on 
human  conduft,  by  admitting  it  only  under  the  idea 
of  a  reunion  vath  the  nature  of  the  Deity  ;  the  great 

eternal. 


je  SERMON      iii. 

eternal  one,  from  whom  all  fouls  proceed,  aiicl  into 
"whofe  all  comprehending  eifence  they  are  at  death 
refolved  again  ;  and  like  a  bubble  burfl  and  loft  in 
the  parent  ocean,  are  fwallowed  up  in  the  immen- 
iity  of  God  ;  and  thus  all  peribnal  identity  and  fepa- 
rate  confcioufnefs  are  /or  ever  extinguilhed.  Tliis  is 
the  fubhme  of  Pagan  philoiophy,  exalted  by  the  joint 
power  of  metaphyfics  and  theology  ! 

The  fuperftitions  of  the  Heathen  world  were  as  op- 
pofitc  to  the  genius  of  Chriltian  worlliip,  as  its  phi- 
iofophy  was  adveiie  to  the  principles  of  its  faith. 
They  were  fuch  as  were  repu;i,nant  to  every  rule  of 
devotion  laid  dov;n  by  cur  blelTed  lord.  They  v.xrc 
fuch  as  could  not  be  mixed  with  the  Chriltian  rites 
by  any  arts  of  accommodation  ;  by  any  modes  of 
melioration,  or  refniement.  On  the  contrary,  they 
were  altogether  to  be  reje£led  ;  and  the  very  founda-- 
tipn  pn  which  they  were  reared  and  fupported  vv-as  to 
be  totally  deftroyed.  For  the  worlliip  which  was  et> 
tabhfhed  in  the  Pagan  world,  was  not  merely  abfurd  ; 
it  was  impious  in  the  extreme.  It  was  debauched  by 
an  idolatry,  which  had  a  multiplicity  of  the  moll  ex- 
ecrable divinities  for  its  objects.  The  gods  of  the 
heathen,  who  at  beft  were  but  juft  lifted  :  b^vc  hu-^ 
manity,  were  in  a  thoufand  inflances  funk  below  it, 
by  crimes  that  were  a  difgrace  to  nature,  and  by  cru- 
elties that  would  fiiock  even  the  moft  barbarous  fav- 
age.  I'hofe  rights  which  pohcy  had  confecrated  to 
their  altars,  and  which  ignorance  revered  with  ftupid 
;idmiration,  frequently  degenerated  into  fccnes  of 
madnefs,  lacivioufneis,  and  cruelty.  Their  oracles 
their  auguries,  and  their  facrificcs  j  their  public  fpec- 
tacles,  and  fplcndid  games  ;  yea,  the  whole  appara- 
tus of  Pagan  fuperflition  were  the  engines  of  politir 
cal  tyranny,  and  of  popular  delufion,  and  barred  all. 
-.iccefs  to  the  entrance  cf  truth  ?.nd  freedom,  purity 
and  fimplicity. 

Tq     - 


S     K     R    M    O-  N      III.  77 

To  the  oppofition  which  arofe  on  thefe  grounds, 
we  may  add  another  fource  of  difiike,  which  prevail- 
ed more  efpccially  among  the  fubjcds  of  the  Roman 
empire,  to  the  founder,  and  the  firit  preachers,  of  the 
Chriftian  religion. 

They  were  Jews  :  and  of  all  chara(^ers,  that  of  a 
Jew  was  the  moil  defpifed ,  and  abhorred  among  the 
gentiles.  The  diilinclion  which  this  people  claimed, 
was  oifenfive  and  mortifying  to  other  nations  ;  and 
the  contrariety  of  their  civil  cuftoms  and  m.odes  of 
Tvorfhip  to  the  pradicc  of  the  whole  v/orld,  rendered 
them  the  objefts  of  univcrfal  deteftation.  A  religion 
originating  with  a  Jevf,  and  fupported  by  perfcns  of 
the  fame  cHaracler,  had,  independently  of  every  other 
circumllance,  but  little  profpeft  of  gaining  profelytes 
-mong  the  gentiles  ;  efpecially  gentiles  of  the  more 
poliilied  ftates.  They  v/ould  naturally  allbciate  with 
it  their  ideas  of  the  Jewilli  charader  ;  and  the  abhor- 
rence excited  by  the  one,  would  be  extended,  without 
Lcfitation  and  without  diftinftion,  to  the  other. 

I  have  thus  attempted  to  fet  before  you  fome  of 
the  principal  caufes  of  the  oppofition  which  was  made 
to  the  firit  propagation  of  chriflianity. 

The  fuccefs  of  the  gofpei  in  the  time  of  cur  bleff- 
ed  Lord,  was  truly  aRoiiifliing,  if  we  confider  who 
he  was,  and  Vvhat  he  had  to  .encounter.  But  its 
more  rapid  and  extenfive  propagation  after  his  death. 
Is  a  circumftance  that  excites  frill  higher  admiration. 

DeRitute  of  all  human  advantages,  protecied  by  no 
.-•uthority,  afTifted  by  no  art ;  not  recommended  by  the 
r'^pucatioii  of  its 'author,  not  enforced  by' eloquence 
in  Its  advpcatcs,  the  zvord  of  Gcd  grciu  rraghtih  and 
prevailed.  ^  Tv/elve"  men,  poor,  and  artlef?,  and  illit- 
::rate,  we  behold  triumphing  over  the  fircefl  and  m.oft 
determined  oppontion  ;  over  the  tyranny  of  the  mag- 
iftrate,  and  the  -fubt| sties  of  the. philofopher  ;  over 
the  prejudices  of  ths  Gentile,  andthe  biffotry  of  the 
^-    .^  ^      'Jew. 


;8  SERMON      III. 

Jew.  They  eflabliflied  a  religion,  wiiich  held  forth 
hi^^h  and  venerable  myileries,  fuch  as  the  pride  of 
man  would  induce  him  to  fufpc(^,  becaufe  he  could 
i-Gt  perfectly  comprehend  them  ;  which  preached 
doctrines  pure  and  fpirituai,  fuch  as  corrupt  nature 
•Wcis  prone  to  oppofc,  becaufe  it  fhrunk  from  the  fe- 
.Vc  r>.ty  of  their  difcipline  ;  which  required  its  follow- 
ers to  renounce  almoft  every  opinion  ihey  had  em- 
.braced  as  facred,  and  every  intereft  they  had  purfued 
as  important  ;  which  even  expofed  tliem  to  every 
ifpecies  of  danger  and  infamy  ;  to  pcrfecution  un- 
merited and  unpitied  ;  to  the  gloom  of  a  prifon,  and 
to  the  pangs  of  death.  Hopelefs  as  thii  profpec^ 
might  appear  to  the  view  of  fhort  fighted  man,  the 
gofpci  yet  emerged  from  the  obfcurity  in  which  it  was 
..likely  to  be  overwhelmed  by  the  complicated  dillreffes 
of  its  friends,  snd  the  unrelenting  cruelty  of  its  foes. 
Il  iucceeded  in  a  peculiar  degree,  and  in  a  peculiar 
manner  ;  it  derived  that  fuccefs  from  truth  ;  and  ob- 
tained it  under  circumftanccs,  where  falfehood  muft 
have  been  detcfted  and  crufhed. 

In  vain  therefore  has  the  infiduous  Ingenuity  of 
the  infidel  and  fceptic  been  employed  in  the  prepof- 
•  terous  endeavour  of  accounting  for  the  miraculous 
fuccefs  of  chriftianity  from  caufcs  merely  human. 
The  true  philofopher,  who  will  reft  fatisfied  with  no 
caufe  but  what  is  fully  adequate  to  the  effefts  produc- 
ed, readily  acknowledges  the  aiTiilance  of  God,  in 
the  witnefs  he  bare  to  the  preaching  of  the-Apoftles, 
by  many  figns,  and  Vv'onders,  and  mighty  deeds. 

The  rational  advocate  for  chriilianity  fcorns  to 
flieiter  himfelf  in  fceptical  and  difmgenuous  mifrepre- 
fentation.  He  knov/s  the  force  of  fecondary  caufes ; 
1)2  with  well  founded  exultation  employs  them  as  ad- 
_diuonal  arguments  for  the  fouiidnefs  of  his  faith  ;  he 
derives  the  flronp^ed  fupport  from  their  admirable 
and  ilriking  ccnfillence  with  the  pretenfions  of  a  re- 

iirionr 


SERMON      III.  79 

ligion,  which  difclaimed  the  ufe  of  thofe  engines  by 
>vhich  impoiiurc  is  ulVially  maintained,  the  intrigues, 
I  mean,  of  policy,  and  the  violence  of  arms.  But 
he,  at  the  fame  time,  contends,  that  while  the  interefts 
of  the  gofpel  were  promoted  by  thofe  circumflances 
which  muft  have  been  fatal  to  every  falfc  religion, 
they  were  chiefly  and  primarily  promoted  by  other 
and  more  eflicacious  methods  ;  by  the  power  of  God, 
which  enabled  the  founder  of  Chriflianity  to  perform 
what  unaided  man  never  performed  ;  and  by  the 
wifdom  of  God,  v.-hich  affified  him  in  fpeaking  as 
man  never  fpake. 

A  living  writer,  the  elegance  of  whofe  flyle  feems 
to  have  conferred  a  very  alarming  popularity  on  the 
licentioufnefs  of  his  opinions,. ha3  a.lligncd  tlie  recep- 
tion of  Chriftianity  to  five  causes  ;  each  of  which 
he  has  reprefented,  as  in  reality  uncorxiieQ:ed  Vv^ith 
any  divine  interpofition. 

Firfl, "  *  the  inflexible  and  intolerant  zeal  of  the 
firft  Chriilians,  derived  from  the  Jews,  but  purified 
from  the  unfocial  fpirit,  which  had  deterred  the  Gen- 
tiles from  embracins;  the  law  of  Mofes." 

Now,  zeal  w^'iich  is  at  once  intolerant,  and  purified 
from  any  unfocial  fpirit,  is  a  quality,  which  w^e  leave 
to  the  fingularity  of  this  writer  to  conceive,  and  to 
his  eloquence  to  defcribe. 

But  we  deny  the  fact,  that  any  kind  or  any  degree 
of  intolerance  exiRed  among  the  primitive  Chriftians  : 
and  as  to  their  zeal,  we  maintain  that  it  did  not  bear 
the  flightefl  fimihtude  to  the  fiercenefs  and  bigotry  of 
the  Jews.  It  was  derived  from  very  different  caufes, 
and  aimed  at  far  nobler  ends.  It  was  not  the  nar- 
rovv'  and  temporal  interefts  of  one  nation,  but  the 
general  reformation,  and  the  fpiritual  happinefs  of 
the  whole  world,  which  the  teachers  of  Chriflianity 

were 

*  Gibbon's  liifl.  of  the  Decline  ana  Fall  of  the  R^moa  Empire,  p.  536. 
cdi:.  4to.  1777. 


So  *S     E     R     M     O    N      III. 

were  anxious  to  promote.  That  Rrmncfs,  v.hich 
may  be  mifconftrued  into  intolerance,  and  that  afliv- 
it)\  which  we  are  content  to  call  by  the  name  of  zeal, 
h  id,  in  the  ufual  courle  of  human  affairs,  a  tendency 
to  retard,  rather  than  to  facilitate  the  propagation  of 
Ihc  gofpel.  The  Chriftian,  inflead  of  falhng  into  the 
fafhionable  and  popular  intercommunity  of  worfhip, 
difdained,  amidfl  the  terrors  of  impending  death,  to 
throw  incenie  on  the  alter  of  Jupiter  :  he  boldly  pro- 
nounced the  whole  fyflem  of  Pagan  mythology  im- 
pollure  ;  and  charged  the  whole  ritual  of  its  external 
devotions,  with  groveling  fuperllition,  and  profane 
idolatry. 

A  fecond  caufe  he  finds  "  in  the  dodrine  of  a  fu- 
ture life."  Such  a  doctrine,  doubtlefs,  is  congenial 
to  the  nature  of  man  as  an  accountable  and  moral 
agent  ;  it  is  repeatedly  infifted  upon  in  the  gofpel, 
and  muft  ultimately,  and  in  a  favourable  flate  61 
things,  have  increafed  in  its  efficacy.  But  the  future 
life  taught  by  the  Apoilles  had  few  recommendations 
in  the  fight  of  the  Heathen  world.  It  was  offenfive 
to  the  Epicureans  by  the  punifhments  it  threatened  : 
it  was  not  attraftive  to  the  vulgar  by  the  very  rewards: 
which  it  propofed.  The  pride  of  the  philofopher 
was  fhocked  by  the  doctrine  of  a  refurredion,  the 
mode  of  which  he  was  unable  to  comprehend  :  the 
imaginations  of  other  men  were  feebly  imprelTed  by 
the  reprefentation  of  a  future  flate,  which  did  not 
hold  out  the  ferene  fky,  the  verdant  garden,  and  the 
luxurious  enjoyments  of  an  Elyfium. 

A  third  caufe  he  finds  in  "  the  miraculous  power*? 
aifcribed  to  the  primitive  church;"'  and  then  pro- 
ceeds, in  a  ftyle  of  the  mod  contemptuous  and  brttey 
derifion,  to  infmuate  that  thefe  pov/crs  vvcfe  never 
poflefred. 

Now,  the  hardiefl:  adverfarles  of  the  gofpel,  a  Por- 
phyry, n  Celfus  and  a  Julian,  do  net  deny  the  exift- 

ence- ' 


S    E    R    ivi    O    N     ih,  8i 

* 

ence  of  thofe  miracles  :  and  Chrlfllanity  has  little  to 
fear  from  the  improbable  caufes  to  which  thefe  writ- 
ers impute  them. 

It  is,  however,  worthy  of  remark,  that  when  Chrif- 
tianity  was  pubHfhed,  a  general  prejudice  in  the 
people,  and  a  very  fevere  fpirit  of  fufplcion  in  the 
government,  prevailed  againfh  the  belief  of  miracles. 
They  were  ftigmatifed  by  the  approbrious  appella- 
tion of  Magic  :  and  Auguftus,  it  is  well  known,  had 
published  very  rigorous  edifts  againft  the  whole  race 
t)f  Prasftioiators, 

The  peculiar  difficulties,  which  obfiiruftea  the  re- 
ception of  Chriftian  m.iracles  have  been  explained 
Svith  great  acutenefs  of  reafoning,  and  great  depth  of 
erudition,  by  a  modern  writer,  whofe  remarks  defeat 
indeed  the  fallacies,  but  feem  to  have  efcaped  the 
liotice  of  our  ingenious  and  mdefatigable  hiftorian. 

The  fum  of  his  arguments  I  will  give  in  his  own 
xvords.  *  "  The  multitude  of  popular  gods  admitted 
amongft  the  Heathens  did  byn'sceifary  confequence  oc- 
cafion  fuch  a  multitude  of  pretended  miracles,  that 
they  infenfibly  loj?  their  force,  and  /link  in  theiir  ef- 
teem.  Though  the  philofophers  in  general,  and  men 
of  reading  and  contemplation,  could  not  but  difcover 
the  grcfihefs  and  abfurdity  of  the  Civil  Religion  ;  yet 
this  could  have  little  effedt  on  the  Vulgar,  or  them- 
feives  :  not  on  the  Vulgar,  becaufe  It  was  the  bufmefs 
of  the  wifeft  and  mod  politic  heads  zealoufly  to  fup- 
port  and  encourage  them  in  their  practices  ;  not  on 
ibenifelvesi,  becaufe  if  they  defpifed  their  Gods,  they 
mull  defpife  their  miracles  too/' 

Now,  under  thefe  circumftances,  miracles  afcrihcd 
to  the  firft  propagators  of  chriHianity,  mufl  have  cre- 
ated an  immediate  and  ftubborn  prejudice  againft 
their  caufe :  and  nothing  could  have  fubdued  that 
prejudice,  but  miracles  really  and  vifibly  preformed* 
F  A  fourth 

*  Weflon  en  the  Reje«^on  cf  Chriftian  Miracles  by  the  Heathen,  p,  348, 


% 


S.2  SERMON      III. 

A  fourth  Caufe  Is  "  the  virtues  of  the  firil  Chrif- 
tians  ;'*  which  are  themfelves  reduced  to  a  mean  and 
timid  repentance  for  former  fms,  and  to  an  impetu- 
ous zeal  in  fupporting  the  reputation  of  the  fed  new- 
ly embraced. 

Butfurelyin  the  eyes  of  the  haughty  and  jealous 
Romans,  fuch  repentance  and  fuch  zeal  muft  have 
equally  excited  oppofition  to  chriilianity.  The  firll: 
would  have  provoked  contempt  among  perfons  of 
their  daring  felf  fufficiency  ;  and  the  other  would 
have  awakened  the  jealoufy  of  the  magiftrate.  True 
it.  is,  that  the  Chriflians  had  virtues  of  a  nobler  kind. 
It  is  alfo  true,  that  thofe  virtues  did  ultimately  tri- 
umph over  the  fcorn  and  malice  of  their  foes  :  and 
it  is  true,  that  a  religion  producing  fuch  effects  on  its 
followers,  and  deriving  fuccefs  from  fuch  means  car- 
ries with  it  a  prefumptive  proof  of  which  impofture 
never  could  boaft. 

The  laft  fecondary  Caufe  mentioned  by  this  writ- 
er, "  is  the  union  and  difcipline  of  the  Chriflian 
church.'* 

We  acknowledge  the  force  of  union  in  fecuring 
the  order,  and  enlarging  the  interefts  of  every  fociety  % 
and  we  heartily  wifh,  that  fuch  union  could  be  found 
in  the  earher  ages  of  the  gofpel.  But  the  diftrac- 
tions  and  internal  diviHons  of  the  Chriflians  prefent 
a  very  different  profpett.  And  if  the  gofpel  fucceed- 
ed,  not  only  amidfl;  the  furious  affaults  of  its  enemies, 
but  the  no  lefs  violent  contentions  of  its  friends,  we 
mufl  look  for  its  fuccefs  in  fome  other  caufe,  thaa 
thofe  which  our  hiflorian  has  affigned. 

Obfervations  fmiilar  to  thefe  have  been  mofl  prop- 
erly produced,  and  mofl  ably  enforced  by  various 
writers,  who  have  repelled  the  bafe  and  difrngenuous 
affaults  of  this  mofl  dangerous  enemy.  But  in  review- 
ing the  circumflances  which  attended  the  propagation 
of  the  gofpel,  I  could  not,  confnliiiitly  with  the  fpirit 


SERMON      III.  8 


J 


t)f  this  Inftitution,  avoid  taking  fome  notice  of  his 
treacherous  and  infiduous  endeavours  to  undermine 
this  important  argument  for  the  truth  of  our  faith  : 
ncr  could  I  negleO  fo  favourable  an  opportunity  as 
the  prefent,  of  cautioning  the  younger  part  of  my 
audience,  againft  being  \m\varily  feduced  into  an  ap- 
probation of  his  fentiments,  by  the  infinuating  arts 
of  his  fophiftry,  and  the  captivating  graces  of  his  lan- 
guage. 

We  are  by  no  iheans  infenfible  to  the  merits  of  our 
hiflorian  ;  but  at  the  fame  time  we  know  and  lament 
his  eagernefs  to  throw  a  veil  over  the  deformities  of 
the  Heathen  theolog}'^  to  decorate  with  all  the  fplen- 
dor  of  panegyric  the  tolerant  fpirit  of  its  votaries,  to 
degrade  by  difingenuous  infmuation,  or  by  farcaftic 
fatire,  the  im.portance  of  revelation,  to  exhibit  in  the 
mofl  oiTenfive  features  of  dlftortion  the  weaknefles 
^  and  the  follies  of  its  friends,  and  to  varnifh  over  the 
Cruelties,  dnd  exalt  the  wifdom  of  its  mercilefs  and 
Imrelehting  enemies. 

I  lliali  nov/  conclude  this  difcourfe  by  briefly  enu- 
rtieratiTig  a  few  particulars,  -Vv-hich  have  been  already 
offered  to  your  confideration,  in  the  courfe  of  thefe 
inquiries  into  the  rife:  and  propagation  ofMahome- 
tifni  and  chriftianity. 

It  has  been  already  fliewn,  from  the  exprefs  and 
univerfal  tefdmony  of  hiflory,  that  every  circum- 
ftance  of  the  times,  every  particular  in  the  manners 
and  fituation  of  mankind,  plainly  and  undeniably 
concurred  to  favour  the  fuccefs  of  Mahometan  im- 
poflure. 

We  have  now  feen,  from  the  fame  undoubted  au- 
thority, that^he  religion  of  Chrift,  as  its  firft  appear- 
imce  in  the  world,  (humanly  fpeaking)  laboured  un- 
der all  poffiblc  difadvantages  ;  and  that  every  appar- 
ent probability  was  ftrongly  and  decifively  againil  its 
fuccefs. 

Fa  The 


84  SERMON       m. 

The  gofpel  was  not,  like  the  Mahometan  impol^ 
ture,  propofed  to  a  people  rude  and  uncivilized,  or 
at  a  time  when  univerfal  ignorance  and  barbarifm  had 
prepared  mankind  to  receive,  without  hefitation,  any 
impreffions  from  the  artful  and  defigning  ;  but  in  an 
age,  which  perhaps  above  all  others,  was  diftinguifli- 
ed  for  curious  fpeculation,  and  philofophical  refearch. 
The  Roman  empire  was  at  that  time  in  its  full  glory  ; 
and  a  long  and  profound  peace,  together  with  the 
patronage  and  encouragement  of  authority,  had  con- 
tributed to  raife  the  arts  and  faiences  to  a  height 
unknown  before  j  and  which  later  ages,  with  all 
their  boafted  improvements,  have  fcarce  been  able  to 
exceed.  At  fuch  a  period  did  the  religion  of  Chrifl 
invite,  and  endure,  the  tefl  of  the  feverefl  fcrutiny  : 
till,  at  length,  like  pure  gold,  it  came  forth  unfuUied, 
and  undiminifhed  from  the  flames. 

We  have  obferved  that  the  Arabian  impofture  ow- 
ed much  of  his  fuccefs  to  the  artful  accommodation 
of  his  religion  to  the  ruling  paflions,  the  favourite 
opinions,  and  the  inveterate  prejudices  of  his  coun- 
trymen. But  the  gofpel  prefented  itfelf  to  mankind 
with  a  feverer  and  a  chafter  afped.  Far  from  con- 
defcending  to  flatter  the  appetites  and  pafTions,  it 
flridly  enjoined  its  followers  the  hard  and  unpleafmg. 
taflc  of  plucking  out  even  the  eye,  and  cutting  off 
the  hand,  that  gave  occafion  of  offence.  Far  from 
feeking  to  recommend  itfelf  to  popular  favour  by 
complying,  and  accommodating  tenets  ;  it  directly 
and  openly  oppofed  almofl  every  opinion  and  every 
prejudice  of  thofe  to  whom  it  was  offered. 

The  great  and  powerful  principle  of  national 
pride,  which  pleaded  ftrongly  in  favour  of  the  pre- 
tentions of  Mahomet,  formed  one  of  the  moft  ftub- 
honi  and  formidable  obflacles  that  oppofed  the  pro-*' 
grefs  of  the  gofpeL 

Called 


SERMON      III.  v^' 

Called  forth  to  fight  the  battles  of  the  Lord  againfl 
an  unbelieving  world,  and  confident  of  viftory  from 
the  promife  of  a  divine  afTiftance  lor  ever  at  hand,  the 
Arabian  beheld  in  the  religion  of  bis  warlike  pro- 
phet the  grand  and  onfy  inftrument  which  could  raife 
his  country  from  obfcurity  to  glory,  from  weaknefs 
and  contempt  to  power  and  dominion- 

But  to  the  Jewifli  people  Chriftianity  prefented  no 
fuch  flattering  views.  Its  grand  and  fundamental 
doctrine,  faith  in  an  humble,  fuffering  Melliah,  ob- 
fcured  the  brigheft  profp  ds,  and  overthrew  the  fair- 
ed opinions,  \yhich  a  long  and  uninterrupted  tradi- 
tion, apparently  fupported  by  prophecy,  had  taught 
them  to  entertain.  Their  firlT:  flep  towards  embrac- 
ing the  gofpei,  was  founded  on  the  ruin  of  every 
hope  which  ambition  had  infpired  ;  and  previoufly 
to  their  converfion,  they  were  called  upon  for  ever 
to  renounce  their  dearefl  expeclations  of  brilliant  con- 
quefts  and  unbounded  dominion  under  the  aulpicious 
guidance  of  a  mighty  and  triumphant  deliverer. 
They  could  not  therefore  but  look  with  indignation 
on  the  progrefs  of  a  religion,  which  tended  to  deprive 
them  of  their  peculiar  privileges  and  diftindions  ;  to 
confound  them  again  with  the  mafs  of  mankind  ; 
and  to  reduce  them  from  that  haughty  preeminence 
which  they  had  hitherto  claimed,  to  the  fame  level 
with  the  furrounding  nations,  whom  they  had  been 
accuftomed  to  fhun  with  pious  abhorrence,  or  to 
fpurn  with  fullen  contempt. 

By  an  artful  intermixture  of  the  favourite  cere- 
monies and  fantallic  rites  of  Arabian  idolatry  with 
the  new  modes  of  worfhip,  which  he  enjoined  ;  and 
by  a  ftudied  accommodation  of  his  flyle  and  manner 
to  the  prevailing  paflion  for  the  language  and  orna- 
ments of  poetry,  the  fagacious  im^poHor  facilitated 
the  reception  of  his  dodrines  among  his  countrymen. 
F  3  ^  But 


B6  SERMON      III. 

But  the  religion  of  Jefus  Chrifl  could  boafl  no  fuch 
advantages.     As  it  oppofed  the  pride,  and  the  preju- 
iA  dices  of  the  Jews,  fo  was  it  equally  hoftile  to  every 
prepoffellion  of  the  G  entiles. 

To  the  vulgar,  attached  as  they  were  to  the  licen- 
tious feflivals,  the  folemn  proccflions,  and  the  pomp- 
ous pageantries  of  heathenifm,  the  pure  and  fpiritual 
worlhip  of  chriftianity  difplayed  no  charms  :  while 
the  more  enlightened  among  them,  enamoured  of  the 
fubtleties  of  human  wifdom,  and  bewildered  .  in  the 
mazes  of  an  abfurd  and  unintelligible  philofophy, 
were  unwilling  to  believe  that  the  piainnels  and  fim- 
plicjty  of  the  gofpel  could  ever  be  worthy  an  omnif- 
-  cient  God. 

Laflly,  the  gofpel  was  not,  like  the  impoflure  of 
Mahomet,  impofed  upon  the  fubjeft  nations  by  the 
ftern  command  of  a  conquering  tyrant ;  nor  \vas  it  for 
the  {pace  of  full  300  years,  even  indireftly  counte- 
nanced by  any  itifluence  of  government  and  authori- 
ty :  on  the  contrary,  we  behold  with  allonifliment, 
the  pomp  of  adverfe  power,  no  lefs  than  the  pride  of 
learning,  and  the  arrogance  of  philofophy,  refilling 
its  influence  by  a  long  and  perfevering  perfecution, 
but  bowing,  at  length  before  the  plain  and  artiefs 
preaching  of  the  poor,  the  weak,  the  illitera,te  fifher- 
men  of  Galilee. 

To  fuch  flupendous  effe£l;s  an  adequate  caufe  muil 
be  ailigned. 

A  revolution  fo  aftonifliing,  accompliihed,  by  in- 
ftruments  fo  evidently  weak  and  difproportioned,  and 
under  circumftances  fo  adverfe  and  unfavourable^ 
naturally  teaches  us  to  look  higher  ;  to  elevate  our 
views  far  above  the  reach  of  human  ftrength  and  wif- 
dom, even  to  tiiat  Almighty  Being,  from  lubMi  alone, 
dometh  every  good  and  e'uery  perjed  gift. 

'■   ■  •    •    ■     SERMON 


SERMON       IV. 

— «»^J€>H€»H<S)♦^}^<3^t<S^«»*'— 
J  O  HN      VII.      12. 

SOME    SAID,      HE    IS    A    GOOD    MAN   :     OTHERS    SAID,      NAY,     BUT 
HE    DECEIVETH    THE    fEOPLE. 


T 


HERE  is  a  ftrong  and  active  curiofity 
in  the  human  mind,  v/hich  ever  prompts  us  to  inquire 
into  tlie  lives  and  charadters  of  men,  whofe  names 
have  been  rendered  famous  for  the  extraordinary- 
events  of  which  they  have  been  the  inftruments,  and 
by  the  important  revolutions  which  they  have  occa- 
fioned  in  the  world.  From  the  proper  and  temperate 
indulgence  of  this  principle,  however  its  exertions 
may  have  been  fometimes  condemned  as  ufelefs  and 
unprofitable,  many  and  folid  advantages  may  be  de- 
rived to  the  caufe  of  knowledge  and  of  truth,  ►  The 
connection  which  fubfifts  between  the  hiilory  of  every 
event,  and  the  character  of  its  author,  is  obvious  ; 
they  refledt  reciprocal  light  on  each  other  ;  and  it  is 
only  by  an  attentive  invefligation  of  both,  that  v/e 
can  be  enabled  to  difcover  with  certainty  the  motives  . 
which  influenced  the  attempt,  and  the  means  by  which 
jt  was  accomphfhed. 

But  in  thofe  fpeculations  of  more  awful  import- 
ance, which  regard  the  fpirituai  and  eternal  welfare 
of  mankind  ;  when  we  are  called  upon  to  examine 
the  pretenfions  of  thofe  who  have  laid  claim  to  divine 
infpiration,  and  immediate  commifiiou  from  the 
Deity  ;  there  is  not  only  a  propriety,  but  alfo  a  nc-^ 
<:eflity  ior  inquiring  with  minutenefs  into  the  charac^ 
^^r  of  perfo^s,  who  have  ^IJU^ned  fg  high  and  venera^ 


as  S    E    R    M    O    N      IV. 

ble  an  office.  From  fuch  an  inquiry  into  the  life  of* 
the  founder  may  be  deduced  no  mean  or  indecifive 
evidence  of  the  truth  or  falfehood  of  his  rehgion  ; 
and  by  contemplating  his  condud  in  the  different  fit- 
Viations  and  circumftauce?  in  which  he  was  placed, 
we  may  be  enabled  to  trace  plain  and  unequivocal 
marks  of  real  or  pretended  infpiration  ;  and  thus  to 
form  our  judgment,  whether  it  was  obedience  to  the 
commands  of  God,  or  compliance  with  the  diftates 
of  worldly  interefl,  that  influenced  and  direfted  his 
adions. 

In  furveying  the  life  of  Mahomet,  we  cannot  but 
obferve  with  much  furprife,  the  oppofite  and  contra- 
diftory  characters  under  which  he  has  been  repre- 
fented  by  hiftorians,  who  from  different  motives,  and 
with  different  views,  have  tranfmitted  to  pofterity  tlie 
mofl  irreconcileable  accounts  of  the  fame  public  and 
memorable  events.  In  the  various  writings  of  his 
numerous  followers  the  charafter  of  the  prophet  is 
uniformly  drawn  in  the  brighteft  and  moll  amiable 
colours  ;  he  is  held  up  as  the  unrivalled  pattern  of 
every  mental  and  corporeal  perfediion  ;  and  as  dif- 
tinguifhed  by  every  quality  and  virtue  which  can 
adorn  and  elevate  human  nature.  But  far  different 
is  the  portrait  which  has  been  generally  exhibited  of 
this  remarkable  perfon  by  Chriftian  hiftorians. 
Struck  with  horror  at  the  confequences  of  his  impof- 
ture,  they  have  thought  it  incumbent  on  thern  to  fet 
no  bounds  to  their  hatred  of  the  impoftor.  Hence 
they  have  boldly  queftioned  his  inteliedual,  as  lyeli 
as  his  moral  faculties  :  they  have  reprefented  him  as 
not  lefs  contemptible  on  account  of  his  abjeft  ftupi- 
dity,  than  deteftable  for  his  enormous  vices  ;  and 
language  itfelf  has  feemed  to  labour  under  the  diffi- 
culty of  exprefling  with  fufficlent  ftrength,  their  ideas 
of  the  complicated  guilt  and  bafenefs  of  his  character. 
Thus   have   Chriflian   writer?  defcribcd  the   man, 

'  whom 


s  E  It   M   0  N    iv:  $9 

■whom  the  greater  part  of  the  inhabitants  of  the 
Eaflern  world,  has,  for  more  than  eleven  hundrect 
years,  blindly  revered  as  th&  mofl  accompUrned  of 
mortals,  and  the  moft  facred  of  prophets.  But  if 
we  would  obtain  juft  and  true  notions  of  this  extra- 
ordinary character,  we  muft  equally  avoid  the  enthu- 
fiafm  of  the  one,  and  the  prejudices  of  the  other ;  we 
mull  not  admit,  but  with  great  limitation,  either  the 
undiftinguiihing  cenfures  of  his  exafperated  oppofers, 
or  the  exaggerated  encomiums  of  his  infatuated  ad* 
herents. 

It  may  be  obferved,  that  the  Immoderate  and  un- 
qualified zeal  of  Chriftian  writers  has  often  led  them 
into  unjuftifiable  extremes,  which  have  injured  the 
caufe  they  flood  forth  to  defend.  Their  reprefenta- 
tions  of  the  impoftor,  by  the  harfli  colouring  and  dif- 
torted  features,  evidently  betray  the  pencil  of  an 
enemy.  They  have  ftudioufly  magnified  every  vice, 
and  aggravated  every  circumftance,  which  tended  in. 
any  degree  to  degrade,  or  to  blacken  his  character  j 
and  where  the  defcription  feemed  imperfect,  the  aid 
of  fidion  has  been  fometimes  called  in,  to  give  a  fliads 
and  colouring  to  the  outlines  of  reality  and  truth,. 
But  truth  approves  not,  nor  requires  fuch  diiingen- 
uous  arts  for  its  defence.  Even  if  we  admit  the  mofi: 
favourable  character  of  the  pretended  prophet,  which. 
has  been  drawn  by  his  enthufiaftic  foliov/ers,  ob- 
jedions  may  ftill  be  raifed  to  his  bold  and  impious 
pretenfions  ;  objections  too  ftrong,  I  am  confident^ 
for  ingenuity  to  folve  or  fophiflry  to  elude. 

Befides,  it  was  probably  forgotten  by  thefe  warm, 
though  miftaken  defenders  of  the  Chriflian  caufe, 
that  by  thus  reprefenting  Mahomet  as  a  perfect 
monfter  of  ignorance  and  vice,  they  have  in  reality 
rendered  his  fuccefs  little  lefs  than  miraculous  ;  and 
very  difficult  at  leall,  if  not  abfolutely  impolTible,  to 
be  accounted  for  by  any  human  means.  The  man 
who  could  projecl",  and  execute  with  fuccefs,  fo  bold 

and 


^0  SERMON      IV. 

Utnd  hazardous  an  enterprize  as  that  of  fubverting  the 
reh"gious  and  civil  government  of  his  country,  and 
eftablifhing  in  their  place  a  fyflem  of  his  own,  could 
never  have  been  defpicable  for  littlenefs  of  fpirit,  or 
weaknefs  of  underftanding.  Reafon  compels  us  to 
fuppofe,  that  fuch  an  impoitor,  however  fovoured  by 
circumftances,  muft  doubtlefs  have  poffefied  fuperior 
talents,  to  enable  him  to  deceive  his  countrymen,  to 
captivate  their  affcdions,  and  to  triumph  over  the 
external  obflacles  that  oppofed  him.  Nor  is  it  eafy 
to  conceive,  that  he  could  ever  have  fupported  the 
fevere  character  of  the  great  reformer  of  man- 
kind, whofe  morals  were  not  fpecious  at  lead,  ac* 
cording  to  thofe  ideas  of  morality  which  prevailed 
among  the  people  to  whom  his  pretenfions  were  im-^ 
mediately  propofed.  Whatever  his  real  character 
might  have  been,  whatever  the  fecret  propenfities  of 
his  heart,  fome  fmall  fliare  of  hypocrify,  fome  little  re- 
gard to  external  decorum,  muit  have  been  indifpenf-. 
ably  requifite  to  infure  his  fuccefs. 

If  v/e  thus  arbitrarily  diveft  the  impoftor  of  thofe 
qualities  and  abilities,  which  on  the  fuppofition  of  or^ 
dinary  and  moral  caufes,  were  effentially  neceffary  to 
the  accomplifhment  of  his  deficjjns,  our  reafoning  is 
at  once  reduced  to  a  manifeft  abiurdity.  For,  if  the 
natural  means  of  his  fuccefs  were  wanting,  it  can, 
only  be  afcribed  to  divine.  And  thus  might  the 
impious,  with  fome  flicw  of  reafon,  accufe  the  Al- 
mighty of  injufiice,  and  of  caprice  :  of  injufticej 
in  having  by  his  immediate  interpofition  led  mil- 
lions of  his  creatures  into  the  mofl  deplorable  er- 
ror :  of  caprice,  in  having  in  part  deftroyed  by  vio- 
lence that  revelation,  which  he  had  fix  hundred  years 
before  controled  the  courfe  of  nature  to  eftablifh  by 
many  figns,  and  wonders,  and  mighty  deeds,  het 
us  therefore,  inftead  of  ftudying  to  caft  an  unnecelTa- 
ry  gloom  over  the  characSler  of  Mahomet,  rather 
choofc  that  part  to  which  reafon  and  probability  in- 
cline i 


S    E    R    M    O    N      IV.  ^1^, 

cline  ;  and  let  us  admit  without  referve  his  abilities 
and  his  virtues,  to  the  utmoft  extent  that,  confident- 
ly with  truth,  can  pofiibly  be  allowed  to  them.  Nor 
let  it  be  from  hence  imagined,  that  we  are  animated 
by  any  dcfire  to  palliate  the  vices,  or  to  aggrandize 
the  charader  of  the  prophet :  fmce  under  this  fair 
DUtfide,  this  fpecious  difguife,  we  fhall  probably  be 
enabled  to  point  out  ftrong,  and  indifputable  marks 
of  the  moft  infamous  impollure. 

Doubtlefs,  amidft  all  the  characters  of  great  and 
extraordinary  men,  who,  in  the  various  ages  and  na- 
tions of  the  world,  have  raifed  themfelves  by  fuperior 
talents  above  the  reil  of  mankind,  and  by  the/orce 
of  genius  alone  have  effeded  the  moft  memorable 
changes  in  the  'courfe  of  human  affairs  :  no  one  pre- 
fcnts  itfelf  to  the  philofopher  as  a  more  curious  or 
interefting  fubjeft  of  inveftigation  than  that  of  the 
pretended  prophet  of  Arabia. 

Animated  by  an  ambition  which  dared  to  attempt, 
and  fupported  by  abiUties  which  qualihed  him  to  con- 
dud  the  moft  arduous  defigns,  we  behold  him  fud- 
denly  ftarting  up  from  the  Ihade  of  obfcurity  ;  pro- 
jefting  with  coijfummate  art,  and  at  length  accom- 
piiiliing  with  brilliant  fuccefs  a  revolution,  which 
from  its  very  nature  no  lefs  that  from  its  import-, 
ant  and  extenfive  confequences,  may  be  juftiy 
ranked  amongft  the  moft  ftupendous  which  hiftory 
has  recorded.  Vy/'hen  we  confider  the  point  from 
which  he  fet  out,  and  the  height  to  w^high  he 
rofe  ;  when  we  contemplate  the  greatnefs  of  that 
empire,  and  the  extent  of  that  religion  which  he 
founded  ;  our  aftoniihment  is  exicited  as  well  by  th^ 
fplendid  talents  an,d  the  profound  artifice  of  the  im.- 
poftor,  as  by  the  blind  compliance  and  abjefl  credul- 
ity of  the  multitudes  whom  he  deceived. 

The  circumftances  which  attended  the  earlier  years, 
of  Mahomet  were  certainly  fucli  as  prefented  no  flat-? 
tering  profj^eds"  of  orandeur.  and  no  probable  views 

•  '         of    ' 


92  5    E    R    M    O    N      IV. 

of  ambition  to  his  future  life.-  Though  defcended 
from  the  moll  honourable  tribe  of  Arabia,  and  from. 
the  nobleft  family  of  that  tribe,  yet  diflrefs  and  pov- 
erty were  the  only  portion  which  he  inherited  j  a 
diflrefs  and  poverty  unfoftened  by  the  tender  cares, 
<ii'Ld  kind  indulgence,  of  parental  affedfion. . 

The  education  which  he  received,  like  that  of  the 
left  of  his  countrymen,  was  rough  and  hardy  ;  nei- 
ther tempered  by  the  elegancies  of  literature, nor  evea 
enlightened  by  the  firft  and  moil  obvious  rudiments 
of  knowledge  ;  but  calculated  rather  to  invigorate  the 
powers  of  the  body,  than  to  polifh  and  enlarge  the 
mind.  The  bounty  of  nature,  however,  and  the  ex- 
quifite  endowments  with  which  (lie  had  fo  liberally 
adorned  the  future  prophet  and  monarch  of  Arabia, 
abundantly  compenfated  for  the  unkiudnefs  of  for- 
tune. Graceful  in  his  perfon,  eafy  and  infmuating 
in  his  manners,  and  endowed  with  a  greatnefs  of 
mind  which  could  brave  the  ftorms  of  adverfityj  and 
rife  fuperior  to  the  difadvantages  of  an  illiterate  edu- 
cation ;  he  was  in  poffeflion  of  accomplilhments  more 
valuable  in  themfelves  and  capable  of  producing  more 
illuftrious  eft'eds,  than  all  that  the  influence  of  wealth, 
or  the  authority  of  hereditary  power  could  have  be- 
llowed. 

But  if  Mahomet,  deprived  of  the  ufual  means  of 
cultivation  and  improvement,  was,  during  the  earlier 
years  of  his  life,  left  folely  to  the  guidance  of  untu- 
tored nature  ;  he,  at  a  more  advanced  age,  enjoyed 
the  moft  favourable  opportunities  of  acquiring  a  fpe- 
cies  of  information  far  more  conducive  to  the  fuccefs 
of  his  fubfequent  defigns,  than  the  maxims  of  fci- 
ence  or  the  refinements  of  philofophy  ;  the  knowl- 
edge, I  mean  of  men  and  manners. 

Surrounded  by  a  rough  and  barren  territory,  which 
denied  to  its  inhabitants  even  the  neceffaries  of  life, 
the  people  of  Mecca,  like  the  Ilhmaelites  their  fore-, 

fathgrs,  • 


S    E    R    M    O    N       IV.  95 

•fathers,  depended  principally  on  commerce  for  fup- 
port.  Thus  urged  by  the  call  of  unavoidable  ne- 
ceflity,  and  favoured  by  a  fituation  peculiarly  advan- 
tageous to  fuch  purfuits,  they  carried  on  a  conftant 
and  extenfive  intercourfe  with  Perfia,  Syria,  Paleftine, 
and  Egypt.  In  thefe  employments  the  impoltor  was 
early  initiated  ;  and  during  his  travels  into  the  neigh- 
bouring nations,  befides  the  general  improvement 
and  cultivation  of  his  mind,  he  coUefted  thofe  partic- 
lilar  obfervations  which  afterwards  induced  him  to 
form,  and  acquired  that  knowledge  which  enabled 
him  to  execute,  his  daring  and  ambitious  defigns. 

Whilfl  yet  engaged  intheoccupations  of  commerce, 
and  difcharging  with  zeal  and  fidelity  the  humble  du- 
ties of  fervitude,  his  ftrong  and  aftive  genius  already 
rofe  above  the  meannefs  and  obfcurity  of  his  ftation  j 
and  from  a  well  grounded  confidence  in  its  own  pow- 
ers, infpired  him  with  an  opinion,  that  he  was  born, 
to  move  in  a  higher  and  more  illuftrious  fphere.  But 
when  a  fudden  and  uaexpeded  change  of  fortuue 
had  railed  him  from  poverty  and  dependence  to  op- 
tilence  and  eafe,  this  opinion  returned  with  augment- 
ed force*;  and  he  now  began  to  meditate  ferioufly  on 
the  means  of  realizing  thofe  ideas,  which  had  hither- 
to proceeded  rather  from  the  warmth  of  imagination, 
than  from  the  deliberate  didates  of  reafon,  or  even, 
the  impuifes  of  ferious  and  habitual  hope. 

•From  this  period  to  the  time  when  he  announced 
his  mifiion  as  the  prophet  of  the  mod  High,  hiftory 
has  recorded  nothing  concerning  the  a£lions  and  the 
purfuits  of  Mahomet.  Fifteen  years  of  his  life  are  in- 
volved in  the  deepell  and  moft  impenetrable  obfcuri- 
ty. One  hiftorian  only  informs  us,  that  God  had  in- 
fpired his  prophet  with  a  love  of  folitude  and  retire- 
ment. But  in  this  fingle  information  we  fee  a  ray  of 
light  fufficient  to  clear  up  the  darknefs  of  this  myfte- 

rious 


§4         'Sermon    iv. 

tious  Interval.  In  a  lonely  cave,  in  the  recelTes  of 
Mount  Hara,  he  fiiunned  the  fociety  of  men. 

Doubtlefs,  it  was  in  this  filence  of  retirement  that 
the  artful  impollor  laid  the  foundation  of  his  future 
greatnefs :  here  he  drew  the  general  outlinesj  and 
here  he  adjulled  the  feveral  particulars  of  that  great 
and  hazardous  projed,  which  was  hereafter  to  raife 
him  to  glory  and  dominion. 

At  the  time  when  Mahomet  travelled  into  the 
neighbouring  nations,  there  were  fome  peculiar  cir- 
cumftances  in  their  government  and  manners,  which 
were  calculated  to  flrike  the  deepefl:  impreflion  on 
a  vigorous  and  reilecling  mind.  The  internal  dif- 
tractions  of  Perfia  on  the  one  fide,  and  the  notorious 
weaknefs  of  the  Roman  provinces  on  the  other,  to- 
gether with  the  univerfal  corruption  of  manners  that 
prevailed  amongft  the  inhabitants  of  both,  were  in- 
dications too  flrong  to  be  overlooked  of  the  approach- 
ing ruin  of  thefe  mighty  and  unwieldy  empifes. 

But  the  jflate  of  religion  was  probably  the  grand 
and  principal  objeft  that  attracted  the  attention,  and 
employed  the  reflections  of  Mahomet.  A  little  con-^ 
fideration,  and  efpecally  an  acquaintance  with  the 
Jevv'ifli  and  Chriflian  do£lrines,  muft  have  convinced 
him  of  the  abfurdity  of  that  impious  idolatry  iii  which 
he  had  been  educated,  and  in  all  the  madnefs  of 
which  his  countrymen  were  ftill  plunged  almoft  uni- 
verfally. 

In  the  mean  time  he  beheld  the  Jews,  defpifed  and 
detefted  by  all  men,  ftill  obftinately  refufrng  to  mix 
with  the  reft  of  mankind,  and  adhering  with  unfhak- 
en  attachment  to  the  law  of  Mofes :  v/hilft  the  Chrif- 
tians,  divided  in  their  faith,  and  degenerate  in  their 
pfaftice,  had  miferably  perverted  the  fpirit  of  their 
religion  ;  and,  forgetting  the  union  and  love  which" 
it  prefcribed,  were  denouncing  anathemas  oil  each 
other,    Senfible  of  the  advantages  which  he  fhould. 

derive 


SERMON      IV. 


9^ 


derive  from  this  confufed  flate  of  affairs,  and  eagerly 
ambitious  of  power,  the  impoilor  determined  to  cov- 
er his  deep  and  afpiring  fchemes  under  the  fpecious 
vei]  of  divine  revelation.  Hence,  with  a  boldnefs  of 
defign  which  was  exceeded  only  by  the  cunning  that 
conduced  it,  he  meditated  a  religion,  which  by  flat- 
tering the  corrupt  palTions  and  prejudices  of  each, 
might  embrace  in  its  ample  and  comprehenfive  law 
the  Chriftian,  the  Idolater,  and  the  Jew.  The  plan 
was  great,  and  the  execution  was  arduous  :  but  the 
wily  impoflor  facilitated  its  fuccefs  by  laying  the 
foundation  of  his  whole  fyftcm  on  one  plain  and  ob- 
vious principle,  which  had  never  been  difputed  by 
either  ;  the  belief  of  one  only  fupreme  God,  the  in- 
finite creator  of  the  univerfe,  the  juft  rewarder  of  vir- 
tue, and  the  dreadful  avenger  of  guilt.  A  do6lrine 
thus  fimple,  which  prefented  to  reafon  no  more  than 
it  could  eafily  conceive,  was  apparently  well  calculat- 
ed for  the  reception  of  all  the  nations  upon  earth. 
But,  in  order  to  flamp  the  highefl  poiTible  fanction 
upon  the  dodrines  which  he  taught,  and  (what  was 
of  iliil  greater  confequence)  to  lay  the  firmeft  foun- 
dation on  which  he  might  build  his  own  greatnefs 
and  power,  the  impoflor  fuperadded  the  obligation 
of  believing  in  him  as  the  infpired  prophet  and  mef- 
fenger  of  the  Almighty. 

Having  fixed  this  bafis,  he  next  proceeded  to  e- 
reft  upon  it  a  motley  and  misfhapen  fuperftrufture^ 
compofed  of  the  moft  incoherent  and  heterogenous 
materials.  In  order  the  more  effeftftally  to  accom- 
plilh  the  great  objecl:  which  he  had  in  viev/,  of  ag- 
grandizing himfeif  by  cementing  in  one  fyftem  the 
moft  difcordant  opinions  of  thofe  v/hom  he  laboured 
to  feduce,  he  deemed  it  necelfary  to  accommodate 
his  plan,  as  far  as  pofT.ble,  to  the  preconceived  no- 
tions of  all. 

With 


9^  S    E    R    M    O    N       iV. 

With  this  view  he  artfully  fele<5led  from  the  Jev/ii^ti 
and  Chriftian  morality,  thole  parts  which  feemed  befl 
adapted  to  the  fentiments  and  manners  of  the  inhab- 
itants of  the  warmer  climates  in  particular  5  blq^id- 
ing  them  at  the  fame  time  with  the  popular  tradi- 
tions, the  fuperftitious  ceremonies,  and  the  ruling 
opinions  of  his  idolatrous  countrymen.  To  haviS 
laid  claim  to  a  revelation  totally  new,  and  indepen- 
dent of  any  which  had  preceded  it,  would  have  bcert 
too  bold  and  hazardous  a  ftep  :  the  profound  policy 
of  Mahomet  therefore  fuggefled  to  him  a  fafcr  and 
more  practicable  plan.  He  alledged  with  much  plau- 
fibility,  that  God  had  originally  given  one  grand  and 
univerlal  religion  to  all  the  fons  of  men  :  that  whea 
the  cares  and  avocations  of  life  had  obliterated,  ot 
the  frailty  or  pervcrfenefs  of  human  nature  had  cor-* 
rupted  this  faith,  it  had  pleafed  the  Almighty  in  his 
mercy  to  fend  forth  fucccflive  prophets,  to  inftrudt 
and  to  reform  mankind,  ever  prone  to  wander  from 
the  plain  and  fimple  paths  of  truth  :  fuch,  amongft 
many  others  whorn  his  own  creative  imagination 
raifed  up  and  dignified  with  the  prophetic  office,  fuch 
was  Mofes ;  whofe  mifllon  was  by  the  particular  de* 
fignation  of  Providence  confined  within  the  narrow 
limits  of  one  people  :  fuch  too  was  Jefus  ;  whofe  more 
liberal,  and  comprchenfive  fyftem,  proceeding  from  a 
fuller  and  more  perfe£t  exertion  of  divine  goodnefs, 
Vvas  deftined  to  confer  its  benefits  without  diflinftion^ 
on  all  the  widely  extended  race  of  mankind  :  finc9 
time,  however,  had  unhappily  corrupted  the  doc^ 
trines  of  chriflianity  itfelf,  and  left  men  oncd 
more  to  wand'er  in  darknefs  and  in  error,  it  had  at 
length  pleafed  the  Almighty  to  eied  HIM  as  the  in- 
ilrument  of  his  gracious  defigns :  to  commrilion  hint 
to  refcue  religion  from  the  corruptions  which  ob- 
f cured  its  native  fplendor  j  and  to  place  him  above" 

Jefu* 


SERMON      IV.  97 

Jefus  himfelf,  by  making  him  the  lafl  great  rellorer 
of  truth  and  virtue  to  the  world. 

This  fcheme  in  itfclf  appeared  fair  and  plaufible  ; 
and  the  circumflances  of  the  times  were  fuch,  as  tend- 
ed in  a  peculiar  degree  to  countenance  and  fupport  it. 
For  we  cannot  but  acknowledge,  that  the  almoft  uni- 
verfal  corruptioil  of  the  opinions  and  the  praftice  of 
Chriftians,  the  infuperable  obltinacy  of  the  Jews,  and 
the  impious  idolatry  of  the  Arabs,  might,  to  the  haf- 
ty  and  fuperficial  obfcrver,  feem  to  render  fuch  an 
interpofition  of  the  Deity  not  unworthy  of  his  be- 
nevolence and  his  juflice. 

As  the  Arabians  were  the  more  immediate  objects 
of  Mahomet's  impoflure,  he  deemed  it  expedient  to 
flatter  them  In  particular  with  this  notion  of  an  early 
-faith  once  committed  to  their  ancellors  :  he  bade 
them  recoiled:  the  facred  names  of  Abraham  and  of 
Ifhmael,  the  venerable  founders  of  their  nation  ;  and 
taught  them  to  regard  the  do6lrines  which  he  pro- 
pofed  to  their  belief,  as  nothing  more  than  a  reftora- 
tlon  of  that  pure  and  holy  religion,  v/hich  thofe  fa- 
viourite  patriarchs  had  profefled. 

Having  thus  far  matured  his  great  and  ambitious 
projeft ;  having  thus  determined  on  the  mofl  proba- 
ble means  of  executing  it  with  fuccefs,  he  thought 
that  he  might  now  venture  to  announce  his  pretend- 
ed revelation  to  the  world. 

The  character  of  Mahomet,  according  to  Eaftern 
•hiftoriahs,  hiid  been  hitherto  preferved  unblemifhed  : 
his  moral  qualities,  no  lefs  than  his  other  accomplifh- 
ments,  had  contributed  to  ralfe  him  in  the  efleem  of 
his  fellow  citizens  ;  and  his  integrity  in  particular 
had  been  honoured  with  the  moft  flattering  and  dif- 
tingullhed  teftim.ony  of  their  approbation.  That  he 
might  not,  however,  by  too  rapid  a  tranfitlon  become 
a  reformer  of  thofe  very  errors  in  which  he  himfelf 
had  been  inVoived  ;  that  he  might  not  too  fuddenly 
Q  commence 


$3  S    JK     R    M    O    N      IV. 

commence  a  preacher  againft  that  idolatry  which  Ki 
had  praS:ired  in  common  with  the  reft  of  his  count 
trymen  ;  and  that  he  might  acquire  a  reputation  for 
ian^lity  in  Ibme  meafure  correspondent  with  the  high 
and  venerable  office  which  he  was  about  to  affume  ; 
he  affeded  to  pafs  a  great  part  of  his  time  in  religi- 
ous retirement,  and  holy  meditation  ;  he  becams 
more  grave  in  his  deportment,  more  profufe  in  his 
charities,  and  more  alfiduous  in  his  devotions. 

When  the  time  which  he  had  chofen  to  anriounce 
his  milFion,  approached  j  when  the  night  which  was 
to  cover  him  v.ith  glory,  according  t-o  the  expreffion, 
of  Abulfeda,  was  at  length  arrived  ;  he  v/ithdrew  in: 
filence  to  the  folitary  cave,  which  had  been  the  ufual 
place  of  his  retirement.  Here,  he  pretended,  the  di- 
vine commands  were  firfl  communicated  to  him  with 
the  moft  awful  folemnity  ;  and  here  he  received  his 
great  commiffion  as  the  prophet  and  apoftle  of  God, 
by  the  hands  of  Gabriel  the  glorious  melfenger  of  the 
moft  High. 

The  firil  efforts  of  the  impoilure  were  confined 
to  the  converlion  of  his  own  houfehold.  Having 
fucceeded  thus  far,  he  pretended  to  receive  more 
frequent  communications  of  the  divine  will  ;  and 
proceeded  by  every  fpecies  of  artifice,  and  by  the 
force  of  fuperior  talents,  to  gain  over  to  his  party  fomc 
of  the  moil  powerful  inhabitants  of  Mecca. 

After  three  years  thus  fpent  in  fecret,  amidft  vari- 
ous machinations  and  intrio;ues,  when  he  could  now 
repofe  full  confidence  in  the  blind  obedience  of  his 
new  converts  ;  he  at  length  feigned  an  exprefs  com- 
mand  from  heaven  to  proclaim  to  the  world  at  large 
the  important  office  with  which  he  was  invefted,  anil 
to  exhort  his  countrymen  in  particular  to  forfake  the 
error  of  their  ways,  to  embrace  with  ardour  the  holy 
religion  which  he  was  commillioned  to  reveal  to  them ; 
And  thus   to  fave  themfeves  from  that  vengeance, 

which . 


SERMON       IV.  99 

^vhich  an  offended  God  would  mod  afTuredly  execute 
upon  a  difobedient  world. 

,  He  now  began  to  declaim  boldly  and  openly  againft 
the  reigning  idolatry  ;  and  that  his  preaching  might 
produce  the  greateft  pofTible  efFe^t,  he  omitted  no  op- 
portunity of  awakening  the  pafllons  of  his  hearers  : 
he  roufed  their  hopes  by  his  glowing  and  animated 
defcriptions  of  the  eternal  pleafures  that  adorn  the 
habitation  of  the  faithful  :  he  alarmed  their  fears  by 
the. horrid  pictures  which  he  drew  of  the  dreadful 
torments  that  were  dellined  to  be  the  portion  of  un- 
believers. ,     • 

The  Chriftians,  indeed,  unmafked  the  defigns,  and 
expofed  the  fallacies  of  the  impoflor.  The  Jews, 
not  perceiving  in  Mahomet  any  of  thofe  charafterif- 
tic  marks  which  were  to  diftinguifh  the  glorious  Mef- 
fiah  whom  they  ftill  expected,  rejected  his  preten- 
fions  with  difdain.  The  rulers  of  Mecca,  fenlible  of 
the  danger  which  threatened  a  worlhip,  on  which  all 
their  >:redit  and  authority  were  founded,  endeavour- 
ed to  impede  his  progrefs,  firll:  by  fevere  and  repeated 
menaces,  and  at  length  by  attual  violence.  Even  the 
multitude,  on  his  firft  pubUc  appearance  in  the  char- 
acter of  prophet,  ridiculed  his  pretences,  and  infult- 
ed  him  with. the  odious  appellations  of  a  magician  and 
an  impoftor. 

Under  circumftances  thus  difcduraging,  amidfl: 
the  clamours  of  the  unthin^cing,  the  fufpicions  of  the 
unprejudiced,  and  the  abhorrence  even  of  the  virtu- 
ous, the  bold  and  determined  impoflor  remained  un- 
moved. Unfhaken  in  his  purpofes,  and  regardlefs. 
of  the  dangers  and  difficulties  that  furrounded  him, 
oppofition,  inftead  of  damping  his  courage,  or  repreif- 
ing  his  ambition,  ferved  only  to  confirm  his  refolu- 
tion,  and  to  increafe  his  activity.  Apparently  infen- 
iible  to  every  infult  that  was  offered,  he  applied  him- 
feif  with  umvearied  affiduity  to  all  ranks  and  diftin^c- 
•  G  2  tigns 


ted  SERMON      IV. 

tions  of  men.  By  the  charms  of  his  convcrfation,, 
and  by  the  elegance  of  his  manners,  he  obtained  the 
favour  of  the  great  :  he  fought  to  gain  the  afieclions 
of  the  poor,  by  condefcending  to  mix  with  them  in 
all  the  habits  of  familiar  intercourfe,  and  by  relieving 
their  diitreffes  with  a  liberal  and  unfparing  hand  : 
by  unremitted  endeavours  to  pleafe,  and  by  a  con- 
Itant  exertion  of  thofe  arts  of  infmuation  which  he  fo 
eminently  pofTefied,  he  gradually  conciliated  the  af-* 
fedions  of  all. 

Thus,  in  defiance  of  all  oppofition,  the  exalted  ge- 
nius, the  manly  and  perfuafive  eloquence,  the  con- 
fummate  policy,  and  the  alluring  doctrines  of  the  new 
prophet,  daily  augmented  the  number  of  his  difci- 
ples. 

Compelled,  however,  at  length  to  efcape,  by  a  pre- 
cipitate flight,  the  lafh  defperate  effort  of"  his  exafper- 
ated  foes  ;  he  found  a  fecure  and  an  advantageous 
retreat  in  a  place  *  whither  his  reputation  had  alrea- 
dy reached.  Here,  by  an  exertion  of  the  fame  dili- 
gence, and  by  the  pradice  of  the  fame  artifice,  he 
ibon  found  himfelf  enabled  to  collect  a  confiderable 
number  of  followers,  whofe  belief  in  his  miffion  wai 
firmly  eilablifhed,  and  whofe  zeal  for  the  propagatioii 
of  his  religion,  and  the  fupport  of  his  clitira£ter  as  a 
prophet,  was  too  ftrong  to  be  Ihaken  by  any  threats 
of  danger  or  of  death. 

With  increafmg  powder  the  impatience  and  the 
ambition  of  the  impollof  alfo  increafed.  The  view 
of  empire  feems  nov/  to  have  opened  more  fully  and 
clearly  upon  him  :  and,  unable  to  wait  for  the  tedi- 
ous operation  and  uncertain  effect  of  argument  and 
of  reafon,  he  now  pretended  to  have  received  the  di- 
vine command  to  unflieath  the  fword  of  the  Almighty, 
and  to  fubdue  by  the  violence  of  arms,  thofe  who  had 
been  obfiinately  deaf  to  the  voice  of  pcrfuafion. 

Mahomed 

*  IWcdJra.- 


S    E     R    M    O    N      IV.  10 1 

Mahomet  had  hitherto  nfted  the  darker  and  more 
difp"uifed  part  of  the  crafty  deceiver,  and  the  pro- 
found poUtician  ;  but  without  negleding  thefe  arts, 
he  now  began  to  affume  alfo  another  charafter,  and 
to  difplay  the  more  fplendid  talents  of  a  commander 
and  a  hero.  The  firft  anions,  however,  with  which 
he  commenced  his  military  career,  refemble  the  irreg- 
ular exploits  of  the  robber,  more  than  the  fyflemat- 
ical  operations  of  the  warrior ;  and  feem  to  have 
been  influenced  rather  by  a  rapacious  defire  of  plun- 
der, than  by  a  pious  zeal  for  the  converfion  of  un- 
believers. But  enriched  by  the  fpoils,  and  aggran- 
dized by  the  fame  of  his  fucceffes,  he  was  foon  ena- 
bled to  engage  in  attempts  of  greater  and  more  ex- 
tenfive  importance. 

The  rapidity  of  his  attacks,  the  fagacity  of  his 
ftratagems,  and  the  boldnefs  of  his  defigns,  aided  by 
the  enthufiailic  va,lour  VA^th  which  he  had  infpired 
Ilis  troops,  foon  rendered  him  fuperior  to  his  numer- 
ous adverfaries.  Whilil  the  flame  of  fanaticifm, 
which  he  himfelf  had  kindled,  burnt  furioufly  in  eve- 
ry breaft  around  him.,  he  alone  cool  and  deliberate 
in  the  midft  of  flaughtcr  and  confulion,  marked  every 
movement  of  the  enemy,  took  advantage  of  every  er- 
ror, and  leftno  artifice  unemployed  to  obtain  and  to 
fecure  the  victory.  The  conduct  of  Mahomet  to- 
■Avards  thofe  whom  his  arms  had  conquered,  was  dif- 
ferent under  different  circumftances  :  according  afi 
interefl.  required,  or  policy  directed,  we  behold  it 
now  difliinguiflied  by  an  ofbcntation  of  the  moft  he- 
roic clemency,  and  now  ftained  with  all  the  exccfics 
of  fefocious  cruelty.  When  mild  and  gentle  m.ea- 
fures  feemed  bell  calculated  to  conciliate  the  affec- 
tions of  thofe  whom  defpair  might  render  formidable, 
we  behold  him.  with  an  air  of  affected  generoiity  dif- 
jniffmg  thoufands  of  his  captives.  V/hen  afts  of  fe- 
yerity  appeared  expedient,  to  intijoiida^te  the  obllinute. 


102  S    E     R     M     O    N      IV. 

we  behold  hini  brJely  taking  vengeance  on  the  falkr, 
and  with  every  circumllance  of  deliberate  and  fav;;rg't 
barbarity,  imbruing  his  hands  in  the  blood  of  the 
concjiwered.  ^ 

To  the  fagacious  ftatefman,  and  even  to  the  candid 
philofopher,  Mahomet  has  fometimes  appeared  rather 
fevere  from  policy,  than  cruel  by  nature.     But  this 
apology,  in  the  view  of  unprejudiced  reafon  and  of 
genuine  philanthropy,  aggravates  furely  the  guilt  it  is 
meant  to  extenuate.     For  the  neceflity  which  ufur- 
pation  creates,  the  ufurper  is  always  refponfible  ;  and 
of  him  who  fteeps  his  fv/ord  in  the  blood  of  thoufands, 
who   difdains   tamely   to  facrifice  their  ancient  and 
moil  facred  rights  to  lawlefs  ambition,  what  Ihail  we 
fay,  but  that  he  adds  barbarity  to  injuftice  ;  that  he 
punifhes  the  fuppofed  offence  which  his  own  outrages' 
had   provoked  ;  and  executes  with  calm  delibera- 
tion thofe  fchemes  of  deftrudion,  which  even  the 
fudden  impetuofity  of  paflion  is  infufHcient  to  palliate  ? 
A  difpofition  naturally  cruel  may  be  correfted  by 
time,  or  controled   by  circumftances.      But  when 
the  tender  feelings  of  the  heart  are  overpowered  by 
the  fuggeflions   of  the  underflanding ;  when  thofe 
fuggeftions  are  adopted  from  choice,  and  confirmed  by 
habit ;  when  they  feize  every  opportunity,  and  ruih 
into  every  extreme  ;  when  they  call  in  artificial  fever- 
ity  to  promote  artificial  utility,  and  thus  purfue  a  bad 
end  by  the  very  word  means  ;  the  enormities  of  am- 
bition become  more  criminal  in  their  motives,  and 
more  pernicious  in  their  effetls.     Inftinttive  cruelty 
a^us  only  irregularly  and  by  ftarts  ;  but  a  voluntary 
and  fyflematic  difregard  to  the  peace  of  mankind  ir, 
more  conftant  and  more  terrible  in  its  operations. 
The  formet  cruihes  only  thofe  perfons  who  with,  or 
"without  reafon,  are  the  objefts  of  refentment  :  the 
latter  fpares  not  a  friend,  who  appears  in  the  charac- 
ter of  a  rival ;  and  cruflies  everv  feeming  or  real  ob- 

ftacle 


IV.  fo3 

llacle  to  its  reiiioteil  views,  without  difliiiftion  and 
without  hefitation.  He  that  is  barbarous  from  na^ 
ture,  may  fometimes  be  overtaken  by  compunflion, 
and  review  his  crimes  with  deteilation  and  horror. 
He  that  deflroys  his  fellow  creatures  for  the  fake  of 
perfonal  advantages  arifmg  from  their  deftrudion, 
not  only  provjdes  an  excufe  for  his  outrages,  but  fane- 
tifies  cruelty  with  the  name  of  wifdom  ;  and  refle6ls, 
it  may  be,  upon  his  fuccefs  with  unfeeHng  indiffer- 
ence, or  perhaps  with  favage  exultation.  The  argu- 
ment alledged  in  favour  of  Mahomet  unqueftionably 
amounts  to  a  full  and  decifive  proof,  that  Mahomet- 
ifm  itfelf  could  not  have  been  eflabhfhed  without 
violence.  We  readily  admit  the  faft  ;  and  we  are 
juitified  in  drawing  from  it  fuch  conclufions  as  are 
mod  difhonourable  to  the  genius  of  the  religion  itfelf, 
and  to  the  chara6ler  of  its  author. 

We  now  pafs  oa  to  .another  flriking  feature  in  th^ 
character  of  Mahomet, 

His  numerous  and  fplendid  victories  were  not  on- 
ly the  efficacious  means  of  extending  his  power,  and  of 
realizing  the  hopes  which  ambition  had  infpired  ;  but 
they  were  alfo  eventually  fubfervient  to  the  gratifica- 
tion of  a  paflion  lefs  generous  indeed,  though  not 
lefs  violent  in  its  impulfes,  or  lefs  forcible  in  its  influ- 
ence on  the  human  heart.  Whilft  the  vv  retched  vic- 
tims of  his  power  were  facrlficed  to  his  cruelty  or  his 
policy,  a  ftill  feverer  fate  awaited  the  female  captive  ; 
who  v/as  compelled  to  (ubmit  to  the  bafe  and  inordi- 
nate defires  of  a  barbarian  conqueror,  and  was  forced 
into  thofe  arms  which  were  flained  with  the  recent 
flaughter  of  a  friend,  a  brother,  or  a,  parent. 

From  every  view  of  the  life  of  INTahomet,  and  even 
from  the  partial  reprefentations  of  his  zealous  und 
infatuated  foUov/ers,  it  is  evident  that  ambition  and, 
lull  were  the  paflions  which  divided  the  empire  of  his 
breafl.  From  the  feparate,  or  united  inlluencc  of 
^        ■  G  4  the'c  ■ 


I04  S     E     R     M     O     N      IV. 

thefe  powerful  principles,  it  would  not  be  difficult  ta 
trace  almofh  every  great  defign,  and  every  important 
aftion  of  his  life.  Hence  originated  the  grand  and 
ftupendous  fcheme  of  his  impofture  ;  and  hence  we 
obferve  each  fubordinate  part  throughout  its  whole 
contexture,  pointing  immediately  or  ultimately  to 
the  gratification  of  one  or  both  of  thefe  predominant 
paffions. 

During  his  earlier  years,  indeed,  every  meafure 
feems  to  have  been  dictated,  and  every  inferior  con- 
fideration  utterly  abforbed  by  an  unvaried  attention 
to  the  purfuits  and  the  interefls  of  ambition.     The 
nature  of  his  undertaking,  particularly   in    its   firft 
ftages,  required  no  common  degree  of  prudence  ai),d 
caution.    That  policy  which  formed  fo  diftinguifliing' 
a  part  of  his  character,  doubtlefs  compelled  him  for 
a  while  to  conceal,  if  not  to  reflrain,  the  indulgence 
of  irregular  paffions  :  left  the  Iftentioufnefs  of  his 
manners   (hould  give  offence  to  thoie  whofe  good 
opinion  it  was  his  objeQ:  to  conciliate  ;  and  the  im- 
morality of  his  pradice,  by  betraying  the  fecret  mo- 
tives and  propenfities  of  his  heart,  Ihould  unravel 
the  web  which  his  hypocrify  was  weaving,  before  it 
had    acquired    fufficient    ftrength   and   confiftence. 
Hence,  both  before,  and  during  the  firfl  years  of  his 
pretended  miffion,  whilft  his  daring  fchemes  were  yet 
immature,  and  their  fuccefs  uncertain,  the  artful  im- 
poftor,  as  we  have  reafon  to  believe,  regulated  every 
part  of  his  condud  by  the  flrift  rules  of  external  de- 
corum.    But  no  fooner  v/as  his  reputation  as  a  pro- 
phet eftabliihed  ;  no  fooner  was  his  authority  rooted 
too  firmly  to  be  fhaken  by  any  common  or  ordinary 
event,  and  his  ambition  in  fome  meafure  fatiated  by 
the  pofleffion  of  power,  than  another  paffion  arofe  ; 
and  fliaking  off  the  reftraint  which  had  hitherto  fup- 
preffed  it,  with  a  violence  equally  arbitrary,  now  hur- 
ried him  away  into  the  wildeft  extravagancies. 

At 


SERMON      IV.  105 

At  length  his  attention  to  the  cold  and  jealous  cau- 
tions  of  prudence  c'eafed  with  its  neceflity ;  and  iron^ 
an  affectation  of  exemplary  purity  of  manners,  he  now 
rufhed  into  the  mod  pubHc  and  criminal  exceffes  of 
fenfual  indulgence.  That  addrefs  to  the  carnal  ap- 
petites, which  permitted  them  fo  liberal  an  indulgence 
in  the  prefent  Hfe,  and  promifed  their  complete  and 
eternal  gratification  in  another,  was  one  of  the  moft 
alluring  fnares  which  he  fo  fuccefsfully  fpread  to  cap- 
tivate his  countrymen.  The  laws  which  he  prefcrib- 
ed  for  the  regulation  of  thefe  palTions,  were  too  loofe 
for  the  moft  compliant  moraliil  to  juftify  ;  and  top 
favourable  to  afford  the  moft  abandoned  fenfuaHft 
any  probable  ground  of  complaint. 

But  the  boundlefs  luff  of  Mahomet  difdalned  to  be 
confined  even  within  the  extenfive  limits  which  he 
had  drawn  for  his  followers.  It  was  reafonable  that 
the  prophet  fiiould  be  diftinguilhed  above  the  reft  of 
mankind  by  exclufive  privileges ;  and  that  his  appe- 
tites and  paffions  fiiould  be  indulged  with  an  appro- 
priate and  pecuHar  licence.  Sole  mafter  of  the  ora- 
cles of  heaven,  he  ever  compelled  them  to  fpeak  that 
language,  which  was  beft  adapted  to  his  defigns. 
Hence  he  was  poffeffed  of  an  unfailing  refource  under 
every  exigency  ;  and  thus  a  fatisfaClory  anfwer  was 
always  prepared  to  folve  every  objedion,  and  to  re- 
move every  fcruple,  which  the  malice  of  his  enemies, 
or  the  pious  doubts  of  his  friends  might  raife  againft 
him.  Hence  we  behold  the  God  of  purity  himfelf 
introduced  to  fanctify  and  approve  the  fenfual  im- 
moraHties  of  his  prophet,  and  to  filence  the  murmurs 
of  his  profane  or  fhort  fighted  followers ;  who  had 
been  weak  enough  to  imagine,  that  the  fame  laws, 
which  were  obligatory  on  the  vulgar,  likewife  ex- 
tended their  fanftion  to  the  facred  and  venerable 
charafter  of  the  apoftle.  ' 

I  will 


ic6  SERMON      IV. 

I  will  not  prefume  to  fliock  the  feelings  of  this  au* 
dience  by  a  nearer  profpect  of  the  chamber  of  thi? 
prophet :  indeed  the  mod  abandoned  Hbertine  woukl 
blulh  at  the  particular  reprefentation  of  the  horrid 
and  difgufling  fcenes  v/nich  there  unfold  themfelves 
to  our  aftonilhed  view.  It  is  therefore  fufiicient  to 
obferve  in  general,  that  the  retirements  of  Mahometj 
frorr^  his  firil  acquifition  of  power  to  his  lafl  decline 
of  life,  were  continually  difgraced  by  every  excef- 
five  indulgence  of  that  paffion,  which  has  a  more 
particular  tendency  to  degrade  the  dignity  of  the  hu,- 
man  character  even  below  the  brute  creation. 

That  Qod  bearetb  not  fuincrs,  is  a  diciate  of  com- 
mon nature  :  and  doubtlefs  to  a  people  who  enjoy- 
ed a  higher  degree  of  civilizatibn,  or  whofe  ideas  of 
morality  were  purer  and  more  refined  than  thofe  of 
the  Arabians  at  that  perjod,  thefe  ftriking  blemiilies 
in  the  chara&er  of  their  prophet,  wpuld  have  been 
fufficient  at  lead  to  have  excited  the  firongefl  fufpic- 
jons  againft:  his  fmcerity,  if  not  abfolutely  to  hiwe 
overthrov/n  his  pretenfiqns  to  a  divine  comrnunica- . 
tion. 

But  if  the  decifion  of  the  Arabs  had  been  in  any 
degree  influenced  by  uncorrupt  reafon,  they  would 
have  difcovered  objedions  equally  unanfwerable  in 
other  prominent  and  difiinguifhiiig  features  of 
their  great  legiflator.  • 

There  is  no  ftronger  or  more  infallibly  criterian  of 
truth  and  falfehood,  than  confiilency.  To  fupport 
an  aifumed  character  with  perfect  uniformity,  and  to 
preferve  a  regular  confiftency  of  conduct  under  eve- 
ry circumftance,  and  in  every  fituation  of  an  adtive 
and  varied  life,  is  a  talk  perhaps  too  hard  for  the  fa- 
gacity  of  the  mod  ftvilful  impoftor  to  accompliih. 
There  are  moments,  in  which  the  propenfitics  of  na- 
ture v/ill  fhew  themfelves,  and,  with  irrefiftiblc  vio- 
lence, break  through  every  artificial  reftraint  which, 

policy 


J^    E     R    M    O    N      IV.  xoji 

policy  may  impofe,  Befides,  he  vho  condufts  a  plan 
orinipollure,  and  confequently  wliofe  faccefs  depends 
folejy  on  the  machinations  of  human  prudence,  is 
under  a  neceffity  of"  accommodating  every  defign  to 
external  circumflaiices  :  fo  that  his  conduQ:  will  of 
courfe,  be  ever  found  to  v^ry  with  his  fituation. 

Hence  the  fierce  pafTions  of  Mahomet,  u'tiich  even 
in  the  earlier  periods  of  life,  when  their  influence  is 
moll  powerful  had  been  compelled  to  bend  the  views 
of  ambition  and  the  diftates  of  policy,  no  fooncr  felt 
the  immediate  danger  of  indulgence  remo'ted,  than 
they  impetuoufly  tranfgreffed  every  reftraint  of  deco- 
tum,  and  even  boldly  bade  defiance  to  the  laws  of 
juftice  and  the  obligations  of  morality. 

Hence,  as  intereft  required,  he  now  flattered  the 
pride  of  the  Jews,  and  now  appealed  to  the  prejudices 
of  the  Arabs  :    now  felefling  the  temple  of  Jeru- 
falem,  and  now  that  of  Mecca,  a$  the  hallowed  fpot 
tov.'ards  which  the  worfhip  and  the  prayers  of  his  fol- 
lowers fnould  be  directed.     Hence  too,  at  the  com- 
mencement of  his  impoflure,  we  find  him  humble 
and  yielding,  labouring  only  by  the  powers  of  elo- 
quence and  by  the  fofter  arts  of  infinuation  to  capti- 
vate the  affections  of  his  countrymen  :  but  in  its 
more  advanced  flate,  we  behold  on  a  fudden  the 
preacher,    by    divine  command    transformed    into 
the  warrior  :  we  fee  his  fleps  every  where  marked 
with  blood  and  defolation,  and  wc  hear  him  with  the 
flern  and  ferocious  afpeft  of  a  conqueror,  propofing 
death  or  converfion  as  the  only  alternative  to  his  fub- 
ject  foes.     Thus  in  order  the  more  effedually  to  ac- 
complidi  his  own  bafe  and  intereiled  defigns,  the 
bold  impoflor  fcrupled  not  to  fubject  even  the  eter- 
nal and  immutable  counfels  of  the  Almighty  to  the 
imputati(ni  of  weaknefs  and  inconftancy. 

But  of  the  various  dilguifes  under  which  Mrihomet 
attempted  to  veil  the  myfterious  plan  of  his  impoflure, 

none 


loa  SERMON      IV. 

none  was  more  artful  in  its  defign,  or  more  fuccefsr 
ful  in  its  event,  than  that  profound  ignorance,  and 
total  want  of  every  kind  of  literature,  to  which  he 
conftantly  pretended.  On  this  was  founded  his  mod 
popular  and  prevailing  argument  for  the  truth  of 
that  revelation  which  he  profefled  to  communicate 
to  the  world.  The  elegant  flyle  of  that  revelation, 
the  harmony  of  its  fentcnces,  and  the  fubhmity  of  its 
conceptions,  were  univerfally  acknowledged.  Was 
it  not  then  abfurd  to  imagine  (as  the  impoflor  fpecl- 
cufly  ar^ed)  that  a  work  of  fuch  extraordinary  beau- 
ty and  excellence,  could  ever  have  been  compofed 
by  a  man  who  was  deflitute  of  every  fpecies  of  ac- 
quired knowledge,  and  who  by  his  ignorance  even 
of  the  common  rudiments  of  early  education  had 
been  precluded  from  the  perufal  of  books  and  the 
ufe  of  writing  ? 

To  an  Arab  th^  argument  was  irrelflible  ;  and  ev- 
en Chriflian  writers,  in  order  to  evade  its  force,  have 
attempted  to  point  out  particularly  the  affociatcsof  the 
impoflor,  whom  they  imagine  to  have  compofed  that 
Koran,  which  he  only  delivered  to  the  v/orld.  That 
the  ignorance  of  Mahomet  was  not  real,  but  affumed 
(confidering  the  commerce  in  which  he  had  been  en- 
gaged,  and  the  intercourfe  which  he  had  held  with 
the  inhabitants  of  more  poliflied  ftates)  might  have 
been  reafonably  fufpefted.  But  it  might  alfo  have 
been  inferred  from  proofs  of  a  more  dircft  and  pofi- 
tive  nature.  Notwithftanding  all  his  cares  and  cir- 
cumfpedion,  the  malk  fometimes,  dropped  off,  and 
difcovered  at  once  his  real  charafter,  and  the  falfe- 
hood  of  his  pretences. 

By  the  confeflion  of  his  own  hifhorians,  there  were 
moments  in  which  his  pretended  ignorance  was  for- 
gotten, and  he  not  only  expreffed  a  defire  to  exercife, 
but  aftually  pradifed  that  very  art,  of  which  he  fol-^ 
emnly  and  repeatedly  profefled  himfelf  to  be  totally 
ignorant.  Thus  - 


S    ]£    R     M    O    N      IV.  log 

Thiis  difficult  is  it,  and  I  might  even  fay  impofliblej 
for  the  moll  tinifhed  and  fagacious  hypocrite  to  pre- 
ferve  an  afiumed  charafter  with  pcrfedl  and  unvaried 
uniformity.  For  nothing  is  permanent  but  truth, 
and  nothing  confiltent  but  fmcerity. 

If  tlie  boundlefs  ambition  of  Mahomet  had  been 
fatistied  with  that  preeminence  to  which  it  might 
have  afpired  without  a  crime  ;  if  he  had  been  con- 
tent to  have  ajGTumed  only  the  charaQer  of  a  legifla- 
tor,  and  by  the  fplendid  and  aftonifhing  talents  he  pof- 
fefl'ed,  to  have  civilized  his  barbarous  couatrymen, 
and  reclaimed  them  from  idolatry,  without  the  aid  of 
impofture  and  the  impious  pretence  of  divine  revela- 
tion ;  if  thus  glorious  had  been  the  object  he  purfu- 
ed,  and  thus  innocent  the  means  by  which  he  attain- 
ed it ;  his  vices,  enormous  as  they  were,  might  have 
been  overlooked  or  forgotten  amldfi:  the  fplendor  of 
his  virtues  ;  and  we  might  juftly  have  ranked  him 
amongfl  the  mod  dlfllngufhed  friends  and  benefac- 
tors of  manldnd. 

But  in  the  prophet  of  God,  the  great  reformer  of 
the  world,  it  is  natural  to  expect  a  more  exemplary- 
purity  of  manners  and  ftrider  adherence  to  the  laws 
of  morahty  :  every  claim  to  an  office  thus  facred  and 
venerable  excites  the  fevereft  attention,  and  juftifies 
the  mofl  rigid  examination  :  but  from  fuch  a  tell  the 
character  of  Mahomet  fhrinks  with  guilty  apprehen- 
fion  ;  and  however  we  may  at  firft  view  admire  ths 
fpecious  virtues  and  fplendid  abilities  that  adorn  it, 
yet  this  admiration  is  quickly  loft  in  abhorrence  of 
the  bafe  and  impious  purpofe's  to  w-hich  they  became 
fubfervient. 

That  the  impoftor  by  the  opinions  which  he  intro- 
duced, really  improved  the  manners  of  the  Arabs, 
cannot  perhaps  be  denied  :  the  religion  w^hich  he  ef- 
fabliihed,  amidft  all  its  errors  and  abfurdities,  polTetT- 
es  many  principles  in  common  with  the  true,  and  is 

doubthSs 


i:a  S    E    R    M    O    N      m 

ifioubtlefs  in  every  refpeft  far  preferable  to  that  abfurd 
and  monftrous  idolatry  which  was  then  the  prevailing 
creed  of  Arabia,  But  when  we  confider  its  more 
extenfive  diffufion  and  ultimate  conl'cqucnces  ;  \\  hen 
we  refledt  on  the  excellence  of  that  perfed  and  love- 
ly fyftem  of  do£trine  and  morals  which  it  threaten- 
ed to  deftroy,  and  whofe.  benign  influence  it  Hill  con- 
tinues fatally  to  obftrufi: ;  when  we  call  to  mind  the 
immenfe  multitudes  of  our  fellow  creatures,  who  are 
yet  involved  by  its  delufions  in  the  moft  profound 
darknef^and  error,  our  opinion  concerning  him  and 
his  impodure  is  at  once  determined,  and  we  behold 
both  in  their  native  features  of  horrid  and  almoll  uii 
iiiiiced  deformity. 


SE?. 


SERMON        V. 

II.   COR.  IV.   lo. 

THAT  THE    LIFE   ALSO   OF   JESUS    MIGHT   BK    MADE   MANIFESTt 


AVING  before  viewed  the  life  and  char- 
ufter  of  Mahomet,  let  us  now  turn  our  eyes  to  a 
brighter  piilure  ;  where  every  grace  that  can  recom- 
mend religion,  and  every  virtue  that  can  adorn  hu- 
manity, are  fo  blendid  as  to  excite  our  admiration, 
and  engage  our  love.  Independently,  indeed,  of  all 
comparifon,  the  charafter  of  Jefus  Chriil  ftands  for- 
ward as  the  moil  llriking  and  illuftrious  reprefenta- 
tion  of  "lv  bat  ever  things  ore  true,  or  jujl,  or  of  good  re- 
port ;  and  claims  our  praife  by  its  ovvn  intrinfic  ex- 
cellence. 

In  the  life  of  our  blefied  Lord  we  difcover  noth- 
ing that  can  either  create  fufpicion,  or  excite  aver- 
fion  ;  we  fee  a  thou£md  excellencies  which  the  har- 
diefl  enemies  of  the  gofpel  are  compelled  involunta- 
rily to  approve.  All  that  negative  virtue  can  fecure, 
and  all  that  pofitive  merit  can  attain,  appear  to  have 
been  united  with  equal  luilre  in  this  lovely  and  ven- 
erable pattern  of  Chriftian  imitation. 

But  before  I  defcend  to  the  particulars  which  it 
may  be  necelfary  to  bring  forward  in  contrafling  thfe 
life  of*Chriil  with  that  of  Mahomet,  I  beg  your  per- 
■miffion  to  introduce  fome  interefting,  and,  I  hope, 
notimpertinent  refledions  on  the  nature  of  thathiitor- 
icai  form  in  which  the  Chrillian  revelation  has  been 
tranfmitted  to  us; 

This 


112  S    E    R    M    O    N      V. 

This  form  involves  the  correftnefs  of  fyftem  wlth^ 
out  its  abftrufenefs,  and  the  energy  of  eloquence 
without  its  oftentatibn.  It  happily  unites  the  bright- 
nefs  of  example  with  the  precifion  and  perfpicui- 
ty  of  precept.  To  the  minutenefs  of  detail  which  be- 
longs to  biography,  it  adds  much  of  that  regular  ar- 
rangement, and  of  that  vivid  colouring,  by  which  the 
more  eminent  writers  of  poetry  have  endeavoured  to 
mark  the  diftinguifhing  and  appropriate  qualities  of 
their  favourite  heroes.  Inftead  of  fdmetimes  amuf- 
ing,  and  fometimes  aftonifliing  us,  with  thofe  brilliant, 
but  indiftinft  and  fleeting  impreffions  which  are  ex- 
cited by  general  defcriptions,  or  elaborate  panegyric^ 
it.  leads  us  through  a  feries  of  uniform  and  charader^ 
iflic  actions,  into  a  clear  and  full  knowledge  of  the 
agent.  It  enables,  and  gently  impels  the  mind  to 
combine  by  its  own  operation  all  the  detached  in- 
flances  of  virtue  into  one  bright  affemblage.  It  tranf- 
ports  the  imagination,  as  it  were,  into  the  prefence 
of  the  perfon  whofe  excellencies  are  recorded,  and 
gives  all  the  finer  fenfibilities  of  the  foul  an  immedi- 
ate and  warm  intereft  in  every  word  and  every  ac- 
tion. Kence,  the  manner  in  which  the  facred  writ- 
ers have  defcribed  the  adions  of  Chrift,  not  only  irt- 
creafes  the  efiicacy  of  his  inftrudions,  but  conftitutes 
a  new,  a  ftrikirtg,  and  peculiar  fpecies  of  evidence 
for  the  truth  of  his  religion. 

This  pofitiori  it  may  be  of  ufe  for  us  to  illuftrate 
yet  further. 

To  compare  the  charader  of  Socrates  with  that  of 
Chrifl,  is  foreign  to  our  prefent  purpofe  :  but  of  the 
manner  in  which  their  lives  have  been  rcfpeftively 
written,  we  may  properly  take  fome  notice.  On  the 
hiftory  of  Socrates  then,  have  been  employed  the  ex- 
quifite  tade  of  Xcnophon,  and  the  fublime  genius  of 
Plato.  The  virtues  of  this  extraordinary  man  are" 
feleded  by  ihem  as  the  noblefl  fubjeds  for  the  fulicft 

difplav 


SERMON       V. 


II 


dlfplay  and  mon;  adive  exertion  of  their  talents  ;  and 
they  have  brought  to  the  tafi<,  not  merely  the  fagaci- 
ty  of  philofophers,  but  the  aficclion  of  friends,  and  the 
zeal  of  enthufiafts. 

Now  the  different  ftyle  of  their  writings,  and  the 
different  tempers  as  well  as  capacities  of  the  writers 
themfelves,  have  produced  fom.e  variety  both  in  the 
fcenes  in  which  they  have  exhibited  their  mafter,  and 
in  the  opinions  which  they  have  afcribed  to  him. 
But  in  the  compofition  of  each,  Socrates  is  dillin- 
guHhed  by  a  noble  contempt  of  popular  prejudice, 
and  perverted  fcience  ;  by  an  ardent  admiration  and 
fteady  purfuit  of  virtue  ;  by  an  anxious  concern  for 
the  moral  improvement  of  his  hearers  ;  and  by  an 
heroic  fupetiority  to  the  pleafures  of  life,  and  to  the 
terrors  of  impending  death.  What  his  illuftrious  bi- 
ographers have  performed  in  fuch  a  manner  as  to 
engage  the  attention,  and  excite  the  adtniratlon  of 
fuccelfive  ages, has  been  accom.plifhed  with  yet  greater 
fuccefs  by  the  facred  writers.  They  have  attained 
the  fame  end  under  heavier  difficulties,  and  by  the 
aid  of  means,  which  if  they  are  confidered  as  merely 
human,  mufl:  furely  be  deemed  inadequate  to  the  tafk 
which  they  undertook.  They  were  by  no  means 
diftinguiihed  by  literary  attainments,  or  by  intellec- 
tual powers.  Their  education  could  not  beflow  on 
them  very  exalted  or  correal  ideas  of  morality  ;  and 
their  writings  were  dcftitute  of  every  recommendation 
from  the  artificial  ornaments  of  flyie.  Yet  have  thefe 
four  unlearned  men  effefted  by  their  artlefs  fimplicitv 
a  vvork,  to  which  the  talents  of  the  two  greatelt 
\vriters  of  antiquity  wete  not  more  than  equal. 

They  have  exhibited  a  character  far  more  lovely  in 
itfelf,  and  far  more  venerable,  than  httion  has  ever 
painted  ;  and  in  their  mode  cf  exhibiting  it,  they  fur- 
pafs  the  fidelity,  the  diftinftnefs,  and  precifion,  which 
two  of  the  mod  celebrated  writers  have  been  able  to 
preferve,  v.licn  exerting  the  whole  powers  of  their 
H  genius. 


ii4  S    E     R     M     O     N       v. 

genius,  end  actuated  by  the  fondeft  attachment,  the/ 
were  endeavouring  to  do  jultice  to  the  noblefl  pattern 
of  real  virtue  of  which  antiquity  can  boafl.  In  Jelus 
have  \.he  Evangeliits  defcribed  brighter  and  more 
numerous  virtues,  than  Socrates  is  faid  even  by  h^s 
pro^efled  admirers  to  have  pofleiled.  In  their  def- 
criptions  they  have  without  effort,  and  under  the  in- 
fluence, it  mull  be  allowed,  of  llncere  conviction 
only,  maintained  a  greater  uniformity  than  the  moll 
prejudiced  reader  can  difcover  in  the  beautiful  com- 
pofitions  of  Plato  and  Xenophon. 

If  the  dcfire  of  communicating  their  own  favour- 
ite opinions,  or  the  mutual  jealoufy  of  literary  fame, 
be  ailigned  as  a  reafoh  for  the  diverfity  of  reprefenta- 
tion  m  the  two  Greek  writers,  we  allow  the  proba- 
bility of  both  fuppofitions  ;  but  we  contend,  that 
each  of  thefe  motives  is  inconfiltent  with  that  love 
of  truth,  which  is  neceffary  to  cltablifli  the  credibility 
of  a  biographer,  We  alfo  contend,  that  the  Evan- 
gelifts  v/erc  really  poffefled  of  this  excellent  quality  ; 
that  they  never  deviated  from  it,  in  order  to  indulge 
their  enmity  or  envy  ;  and  that,  v/ith  apparent  marks 
of  difference  in  their  language,  their  dilpofitions,  and 
perhaps  in  their  abilities,  they  have  yet  exhibited  the 
character  of  Chriff  the  moil  flriking,  if  their  narra- 
tives be  feparatcly  confidered  ;  and  the  moll  confifl- 
ent,  if  they  be  compared  with  each  other.  Be  it  ob-' 
ferved  too,  that  the  difiiculty  of  preferving  that  con- 
fidence increafes  both  with  the  pecuHarity  and  mag- 
nitude of  the  excellencies  defcribed,  and  with  the 
number  of  the  perfons  who  undertake  the otficeofde- 
fcribing  them. 

If  it  be  faid,  that  the  fuperior  pretenfions  of  Ghriff,- 
as  a  divine  teacher,  required  more  fplendid  virtues 
than  what  are  expe6led  from  Socrates,  who  taught, 
morality  upon  principles  of  human   reafon   only  ;■• 
whence  is  it  that  the  unpolifhed,  uncultivated  minds 
of  the  evangeliits  Ihould  even  conceive  a  more  mag- 


S    E     R     M     O    N       V.  115 

nificent  charader  than  the  imaginations  of  a  Plato, 
or  a  Xenophon  ?  What  aids  did  they  apparently  pof- 
fefs  for  reprcfenting  it  more  advantagcoufly  ?  That 
thofe  four  unlettered  men  lliould  have  drawn  fuch  a 
character,  with  more  uniformity  in  the  whole,  and 
with  ttiore  fublimity  in  the  parts,  is  therefore  a  fadl 
which  can  be  accounted  for  only,  by  admitting  the 
conftant  and  immediate  guidance  cf  the  Holy  Spirit, 
the  real  cxirLcnccof  Chrilt's  perfeciions,and  the  ftrong 
and  lading  imprcffion  they  made  upon  thofe  who  con- 
verfed  with  him.  Thofe  pcrf'edions  themfelves  were, 
indeed,  extraordinary  both  in  kind  and  in  degree.  In 
iheir  kind  they  are  admirable  patterns  for  the  condud 
of  Chrilt's  followers  :  and  in  their  degree,  they  are 
eminently  and  indifputably  proportioned  to  the  tran- 
scendent and  unrivalled  dignity  of  his  own  mifiion. 

Every  reader  of  difcernment  is  difgufted  at  the  fic- 
titious reprefentation  of  "  thofe  faultlefs  monfters 
■which  the  world  ne'er  faw  :  every  writer  of  tafle 
finds  it  neceffary  to  procure  credit  to  his  reprefenta- 
tions,  by  throwing  feme  fliadcs  of  error  and  infirmi- 
ty over  the  wifefl  and  bed  of  men  :  every  impartial 
and  profound  inquirer  into  the  conftitution  of  the 
human  mind,  is  aware  that  the  ruling  paflion,  by 
xvhich  the  mod  amiable  and  venerable  of  men  are 
didinguifhed,  fometimes  degenerates  into  excefs ;  that 
the  indifcriminate  and  eager  purfuit  of  virtue  itfelf 
imperceptibly  leads  into  vice  ;  that  the  mod  illudri- 
ous  characters  are  didinguiflied  by  fome  predomi- 
nant excellence  ;  that  he  who  furpafles  his  fellow 
creatures  in  forae  indanceSj  falls  belov/  them  in  oth- 
ers ;  and  that,  among  the  fons  of  men,  no  one  has 
yet  exided,  in  whom  every  great  and  good  quality, 
every  religious  and  focial  perfection  have  been  at  once 
united. 

To  thefe  incontrovertible  and  general  rules,  the 
life  of  Chrid  affords  one  piorious  excention.  There 
\i  a  variety  in  his  virtues  which  never  {hocks  proba- 
H  2  bility  ; . 


ii6  S    E     R    M     O    N      V. 

bility ;  and  at  the  fame  time  there  is  an  uniformity 
which  never  cieates  fatiety.  Upon  the  mod  com- 
mon actions  he  bellows  a  novehy  in  his  manner  of 
performing  them  ;  the  uncommon  he  recommends 
by  a  fimplicity  which  adds  to  their  charms,  without 
degrading  their  dignity. 

Here,  indeed,  it  becomes  me  to  obferve,  that  in  all 
his  aclions,  he,  without  any  appearance  of  defign, 
preferves  that  decorum  which  the  ancient  philofo- 
phers  have  explained  with  fo  much  ingenuity,  and 
,  which  is  utterly  beyond  the  reach  of  affeftation  or  im- 
pofture.  In  abftaining  from  licentious  pleafures  he 
was  equally  free  from  oilentatious  fmgularity,  and 
churlifli  fullennefs.  In  partaking,  as  he  fomtimes 
did,  the  innocent  enjoyments  of  life,  he  never  fell  in- 
to the  gaiety  of  the  Epicurian  ;  in  relinquilhing  them, 
when  the  great  ends  of  his  mifnon  required  it,  he 
was  equally  free  from  the  aifumed  and  unnatural  in- 
fenfibility  of  the  Stoic.  When  he  complied  with 
the  eftabliflied  ceremonies  of  his  countrymen,  that 
compliance  was  not  accompanied  by  any  marks  of 
bigotry  or  fuperflition  :  when  he  oppofed  their  root- 
ed prepofldlions,  his  oppofition  was  perfedly  exempt 
from  the  captious  petulance  of  a  controverlialift,  and 
the  undiftinguifliing  zeal  of  an  innovator. 

It  is  well  known, that  fome  virtues  owemuchof  theii* 
luftre  to  local  and  temporary  circumftances ;  and  that 
the  fame  a-Stions  which  may  be  highly,  nay  even  jullly 
extolled  in  one  age  or  country,  are  in  others  furveyed 
with  lifllefs  indiiierence.  "  In  antiquity,*' fays  an  acute 
obferver,  *  "  the  heroes  of  philofophy,  as  well  as 
thofe  of  war  and  patriotifm,  have  a  grandeur  and 
force  of  fentiment  which  ailonilhes  our  narrow  fouls, 
and  is  ralhly  confidered  as  extravagant  and  fupernat- 
ural.  They,  in  their  turn,  I  allow,  would  have  equal 
feafon,  to  confider  as  romantic  and  incredible,  the 

degree 

Hume's  EfTaysi 


SERMON      V. 


17 


degree  of  humanity,  clemency,  order,  tranquillity, 
and  other  fecial  virtues,  to  which  in  the  adminiflra- 
tion  of  government  we  have  attained  in  modern  times, 
had  any  one  been  then  alive  to  have  made  a  fair  re- 
prefentation  of  them.-" 

The  life  of  Chrift  blends  thefe  oppofite  and  feem- 
ingiy  irreconcileable  excellencies.  It  avoids  their 
extravagance,  and  fupplies  their  defects.  The  cour- 
age of  our  Lord  was  adive  in  encountering  the 
dangers  to  which  he  was  expofed,  and  paflive  under 
the  aesravated  calamities  which  the  malice  of  his 
foes  heaped  upon  him.  Yet  his  fortitude  was  re- 
mote from  every  appearance  of  raflmefs ;  and  his  pa- 
tience was  equally  exempt  from  abjeft  pufillanimity 
and  flupid  apathy.  He  was  firm  without  obftinacy,  and 
humble  v/ithout  meannefs.  In  the  the  general  tenor 
of  his  life  he  tvas  mild  and  gentle  ;  the  promoter 
of  peace  amongfi:  other  men,  and  the  flricleit  obferv- 
er  of  it  in  his  own  behaviour.  But  v/hen  great  and 
real  occafions  called  for  different  deportment,  he  dif- 
played  a  noblenefs  of  mind,  a  contem.pt  of  danger 
and  death,  fuch  as  the  importance  of  his  miffion  re 
quired  from  him,  and  fuch  as  the  confcioufnefs  of 
rectitude  could  alone  infpire. 

To  the  virtues  of  Chrift,  v/hether  we  confider  them 
^s  too  fublime  to  excite  any  fentiments  of  prefump- 
tuous  emulation,  or  too  rational  not  to  juftify  our  en- 
deavours to  imitate  them  ;  whether  we  examine  his 
private  or  public  conduct ;  may  in  ,a  nobler  feafe  be 
applied  the  beautiful  and  animated  language,  in  which 
a  celebrated  orator  of  antiquity  has  extolled  thofe  arts, 
by  which  he  was  himfelfdiftinguifhed.  "  Adolefcen- 
tiam  alunt,  feneflutem  cbleClant,  fecundas  res  or-, 
nant,  adverfis  perfuglum  ac  folatium  prxbcnt,  delec- 
tant  domi,  non  im.pediunt  foris,  pernodtant  nobifcum^ 
peregrinantuT,  ruilicantur.". 

H  3  Thofe 


ii8  o     L     R     M     O    .N       \". 

Thofe  virtues  indeed,  will  in  no  age  and  no  coun- 
try lofe  either  their  ulefulnefs,  their  beauty,  or  tlieir 
merit.  They  are,  in  various  degrees  practicable  ; 
under  every  form  of  government,  whether  free  or 
defpotic  ;  under  every  modification  of  mannero, 
v/hether  barbarou"  or  refined  ;  and  in  every  flate  ot 
knowledge,  whether  it  be  imperfect  or  improved.  In 
the  loweit  condition  of  the  world,  they  tend  to  leflen 
the  miferies  and  diibrders  to  which  the  unfearchable 
providence  of  God  has  fubjected  our  fpecies  :  they 
v^ill  increafe  the  flock  of  our  happinefs,  and  exalt 
our  nature  to  Hhe  higheft  perfection,  when  accompa- 
nied by  every  alTiflance  which  reafon,  v/hich  philofd- 
phy  and  civilization  can  bellow  in  forming  the  moral 
or  the  religious  chara£ler  of  man. 

Thefe  obfervations  will,  I  trufl,  both  elucidate  and 
juftiiy  the  biographical  form  in  which  Revelation  is 
conveyed  to  us.  God,  it  is  true,  might  have  made 
known  to  us  his  will,  by  a  fcries  of  laws,  by  abilract 
reafonings,  by  fnort  inftru^ive  fentences,  by  copious 
and  reoular  fyflems,  or  bv  anv  of  the  various  mode's 
of  human  compofition.  But  chriltianity  amis  at  a 
nobler  end,  and  purfues  it  by  the  moll  proper  and 
efficacious  methods.  We  read,  indeed,  the  opinions 
and  the  belief  of  Socrates,  and  the  commands  and 
promifes  of  Mahomet.  But  by  Jefas  Chrifl,  virtiie 
of  every  kind  and  in  every  degree,  is  exemplified  as 
well  as  taught.  He  is  the  pattern  as  well  as  the 
teacher  of  the  duties  we  are  to  perform.  His  pre- 
cepts fhew  us  what  we  ought  to  praftife  ;  his  conduel 
convinces  us  that  it  is  pradicable  ;  and  the  rewards 
which  he  has  offered,  are  powerful  incentives  to  us 
to  praclife  it  from  the  befb  motive?,  and  in  the  bed 
manner.  His  refurre6tion  from  the  grave  confTrms 
our-faith  ;  his  afcenfion  to  glory  animajies  our  hope^ ; 
the  actions  of  his  life,  and  the  circumflances  ot  hi?, 
death,  enlarge  and  invigorate  our  charity.     By  thefc 

means    - 


SERMON      V.      -       115 

jneans  all  the  parts  of  Chriftlanity  form  one  great  «:-id 
conliltcnt  whole  ;  every  moral  rule  is  realized,  and 
becomes  a  proof  of  religious  truth  ;  whilll  every  re- 
ligious truth,  in  its  turn,  iiluflrates  and  enforces  every 
moral  rule.  The  adlions  of  God  himfelf  are,  indeed, 
invifible  ;  thofe  of  men  are  imperfecl ;  but  the  ac- 
tions of  Chnll  (confidered  in  his  human  characlcr) 
are  both  vifible  and  perfect :  they  are  level  to  our 
apprehenfions,  and  mofl:  worthy  of  our  imitation. 

Religion  is  thus  made  intelligible  to  all,  becaufe 
all  are  bound  to  obey  it.  It  is  accompanied  by  a 
fpecies  of  demonftration^  which  the  meaneil  cannot 
mifunderfland  ;  it  is  recommended  by  fuch  an  in- 
ftance  of  its  beauty  and  its  ufefulneis,  as  is  calculated 
to  remove  every  icruplc,  and  to  fiience  every  objec- 
tion. 

To  evince  the  juftnefs  of  thefe  general  obfervations 
I  fhall  now  enter  more  particularly  upon  that  com- 
parifon  between  the  charafter  of  Chrifl  and  that  of 
Mahomet,  to  which  I  am  led  by  the  fubjed  of  thcfc 
ledures.    • 

The  fituation  and  manners  of  the  Jews  at  the  time 
W'hen  our  Lord  entered  upon  his  public  miniilry,  and 
the  oppofition  to  the  gofpel,  to  which  they  gave  birth 
have  already  been  the  fubjeft  of  our  confideration. 
We  have  feen,  that- of  the  many  falfe  and  miibaken. 
notions  which  then  prevailed  among  that  blind  and 
deluded  people,  the  expedation  of  a  temporal  Mefliah 
was  the  moftextenfive  and  moil  important.  Impa- 
tient under  the  galling  yoke  of  fervitude,  and  blind- 
ly attached  to  an  opinion,  which  was  at  onccfupport- 
c^d  by  national  pride,  and  in  appearance  founded  on 
the  literal  and  expref^  authority  of  divine  revelation  ; 
the  people  in  general,  and  the  vulgar  in  particular, 
were  eager  to  admit,  and  zealous  to  defend  the  claims 
of  every  pretender  to  this  fplendid  charader.  Tlje 
peculiar  nature,  and  wide  fpread  influence  of  this 
H  4  prejudice. 


120  SERMON       V. 

prejudice  offered  the  mofl  favourable  opportunity, 
and  prefented  the  faireft  prolpeft  of  temporal  autho- 
rity and  dominion,  which  could  have  been  defired  by 
the  mofl  fanguine  and  ambitious  impoltor.  But  of 
this  opportunity  no  advantage  was  taken  by  Jefus 
Chrifl.  ,.  The  plan  which  he  purfued,  was  in  every 
refpe£t  the  reverfe  of  what  an  interefted  deceiver 
would  have  concerted,  whofe  hopes  of  fuccefs  were 
founded  only  in  the  machinations  of  human  pqlicy. 

His  firft  public  appearance  was  in  the   higheft  de- 
gree unpopular,  and  oppofed  to  all   the  prejudices, 
and  all  the  pride  of  his  countrymen.     Inftead  of  al- 
luring them  by  the  profpeft  of  temporal   dominion, 
to   which    their    hopes  and  expeftations   univerfally 
pointed,  he  proclaimed  the  commencement  of  afpirit- 
ual  and  invifible  kingdom,  little  calculated  to  attract 
the  attention  of  a  people  who  had  never  been   accuf- 
tomed  to  raife  their  views  beyond  the  objects  of  fenfe  ; 
and  totally  inconfiftent  with  every  opinion  which  had 
been  tranfmitted  to  them  by  tradition,  and   fanctified 
among  them  by   authority.     Inftead  of  ereQing  his 
vidorious  ftandard  as  the  glorious  redeemer  of  Ilrael, 
their   mighty  deliverer  from  the  difgraceful  bondage 
of  Roman  opprcfiion,  and  from  the  power    of  every 
earthly    foe  ;  he    offered   them  a  redemption,   more 
beneficial  indeed,  though  lefr,  attradive  to  the  fenfuai 
mind  j  a  redemption  from  the    dreadful  tyranny  of 
death.     He  Invited  them  to  a  deliverance  greater   in 
itfelf,  though  lefs  confonant  to  their  wifhes,  than  ex- 
emption from  fervitude  to  the  Roman  power  ;  a.  de- 
liverance from  the  yet  feverer  and  more  ignominious 
fiavery  of  fin. 

Had  intereft,  or  ambition,  been  the  guide  of  his 
aclions,  he  would  certainly  have  affumed  that  charac- 
ter, to  which  the  warmeft  hopes  and  the  moft  rooted 
prepoffeffions  of  the  Jews  univerfally  inclined.  He 
would  not  have  oppofed  alike  the  pride  of  princes, 

and 


S     E     R     U     O     N       V. 


121 


nnd  the  fuperftition  of  the  people  :  he  would  have 
either  courted  popularity,  or  graiped  at  dominion  ; 
he,  at  leaft,  would  not  have  taken  every  meafurc,  that 
had  a  natural  tendency  to  alarm  the  jealoufy  of  the 
magiftrate,  and  to  provoke  the  dilpleaiurc  of  ;hc  mul- 
titude. 

As  ambition  had  no  iliarc  in  his  claims,  as  his  king- 
dom was  neither  formed  on  the  policy,  nor  fupported 
by  the  power  of  the  world,  he  fought  not  its  favour, 
nor  flirunk  from  its  difpleafure.  Inftead  of  labouring 
to  increafe  the  number  of  his  followers,  by  an  infm- 
uating  flexibility  in  his  ovv'n  manners,  or  by  a  cor- 
rupt compliance  with  their  prejudices,  he  gave  oifence 
by  the  unaffected  plainnefs  of  the  one,  and  by  an  un- 
difguifed  oppofition  to  the  other.  He  difdained  to 
conciliate  the  affections  of  any  clafs  of  men,  however 
dignified  by  their  ffation,  or  formidable  for  their 
power,  by  any  bafe  or  diflionourable  conceffions  :  he 
did  not  endeavour  to  win  even  their  ali'ent  by  a  fur- 
vile  or  a  treacherous  accommodation  of  his  dotlrines 
to  their  follies,  or  their  vices.  At  the  fame  time  he 
oppofed  thofe  vices,  not  with  the  indifcriminate  rage 
of  a  blind  enthufiafl  ;  but  with  the  fteady  refolution 
of  a  wife  and  upright  mind,  that  mixed  zeal  with 
knowledge,  and  added  conviftion  to  authority.  Even 
by  the  contcffion  of  his  enemies,  *  be  was  trucy  and 
taught  the  way  of  God  in  truths  neither  cared  he  for  any 
man  :  for  he  regarded  not  the  perfons  of  men. 

A  condud:  like  this  was  utterly  inconfiflent  with 
the  intricate  v/iles  of  policy,  or  the  afpiring  views  of 
ambition.  Far  from  engaging  in  the  purfuit  of  fecu- 
lar  power  and  authority,  the  bleffed  Jefus  repeatedly, 
and  per^ptorily  rejefted  them  when  offered  to  his 
hands.  He  difclaimed  the  office  of  a  ruler  or  a  judge  ; 
be  even  fled  from  the  infatuated  multitude,  v/ho  ac- 
H  4  know!  edged 

*  Matt.  xxil.  i6. 


liiz  S     E     R     M     O     N       v. 

knowledged  him  for  their  king,  and  would  have  ex^ 
alted  him  to  a  throne. 

The  impoftor  of  Arabia  feized  the  fceptre,  before 
it  was  offered  to  him  ;  the  didator  of  Rome  reje»^ed 
a  crown,  which  it  was  both  u.nfafe  and  diflionourable 
for  him  to  wear  ;  and  was  confcious,  that  he  had  al- 
ready obtained  the  folid  power  of  monarchy,  while 
he  relunftantly,  though  oitentatioufiy  refufed  its  gau- 
dy appendages.  But  far  different  was  the  condua  of 
Jefus  Chrift.  He  declined  as  well  the  reality  of  do- 
minion, v/hich  Cgefar  poffeffed,  as  the  appearance  of 
it  which  Mahomet  alTamed.  He  declined  them,  at  a 
time  when,  by  accepting  them,  he  might  have  grati- 
fied the  pride  of  his  countrymen,  fub  hied  all  the  pre- 
judices which  obflructed  the  belief  of  his  n.iiiion,  and 
averted  raany  of  the  dangers  which  threatened  his 
life. 

Thofe  miftaken  views  of  temporal  grandeur,  whicli 
the  difciples  had  indulged,  their  mailer  indullrioufiv 
correfted  :  he  fought '  on  every  occafion  to  humble, 
their  pride,  to  draw  off  their  attention  from  the 
things  of  this  world,  and  to  fix  them  on  thofe  above. 

Men,  who  fet  no  value  on  any  interefts  but  thofe 
which  v/ere  connefled  with  honour,  wealth  and  pleaf- 
ure,  contemned  the  humility  of  his  appearance  ;  and 
derided  the  plainnefs  of  his  preaching.  Their  pride 
difdaincd  all  affociation  with  a  perfon  ignobly  born, 
who  purfued  no  meafurcs  to  exalt  himfelf  above  the 
common  rank  of  life.  Hence,  with  an  immediate 
view  to  that  humble  appearance  which  he  condefcend- 
ed  to  aflume  on  earth,  the  prophet  Ifaiah  thus  .beau- 
tifully delineates  his  charafter.  "^  He  Jha/I grow  up, 
as  a  tender  plants  and  as  a  root  out  of  a  dr-^j  ground  :  be 
hath  no  form,  nor  comcUncfs  ;  andtvhen  ivc  jhall  fee  hin 
there  is  no  beauty  thai  ive  fljould  deftre  him.  He  is  def- 
pifed.  and  rcjc^kd  of:ncn,  a  man  offorrows  and  acquaint-^ 

ed 

*  Ifaiah  liii.  a,  3. 


S     E     R     M     O     N       V.  '^^ 

ed  iji'ith  grife  ;  ar.d  -zue  hid  tis  it  were  our  faces  from 
him.     He  was  dcjyifcd,  and  we  ejieemed  bi?n  not. 

Even  his  numerous  and  ftupendous  miracles  were 
not  wrought  through  oflentatlon,  or  with  any  view 
to  lerve  the  purpoils  of  human  glory.  On  the  con- 
trary, they  were  ad\s  of  the  purcil  and  moft' difmter- 
efted  benevolence.  They  have  a  kind  of  ethical  ex- 
cellence, clofe  and  ftriking  conformity  to  the  peculiar 
temper,  as  well  as  the  diltinguifhing  and  important 
miflion   of  him,  by  whom  they  were  performed. 

He  often  enjoined  the  (trideil  feerecy  to  thofe  who 
were  fpeftators  of  thefe  mighty  works  ;  led  he  fliould 
appear  to  affeft  more  than  to  deferve  the  high  cha- 
rader  he  fullained.  *  Go  thy  way  tell  no  ?iian,  was 
his  frequent  command  to  thole  whom  he  had  refcucd 
from  the  fharp  anguilh  of  difeafe,  the  gloomy  horrors 
of  blindnefs,  or  the  agonizing  diilraftions  of  demons 
iac  phrenzy. 

From  a  fimilar  principle  arofe  his  condefcenfion  in 
admitting  little  children  to  his  arms,  in  blelling  them 
and  recommending  them  to  the  prote&ion  of  his 
heavenly  Father,  and  to  the  tender  afFeclion  of  his 
difciples.  From  the  fame  principle,  ho  vouchfafed 
to  waih  his  difciples'  feet  ;  and  by  fo  amiable  an  in- 
ilancc  of  humility  inculcated  this  gracious  leiTon, 
tliat  no  ofnce  of  benevolent  affiflance  ihould  be 
thought  CGntemptible,  or  unworthy  even  the  dignity 
of  the  mod  exalted  character,  if  thereby  a  friend  rnay 
be  relieved  in  pain,  or  a  fellow  creature  extricated 
from  diftrefs. 

Now  if  his  humility  had  been  only  affected,  in  or- 
der to  cover  denp^ns  of  which  ambition  was  the  hid- 

O 

den  motive,  there  would  have  been  fome  ungu.-^.rded 
moment  when  the  malk  would  have  dropped  off.  But 
the  whole  hfe  of  our  bleffed  Lord,  in  all  its  viciffitudes, 
is  marked  by  the  fame  calm  indifference  to  worldly 

honours 

*  jMatt.viii.  4.     Markviil.  3.6.     Luke  viii.  56. 


124  S     E     R     M     O     N       V. 

honours,  the  fame  manly  diiiegard  oF  popular  ap^ 
plaufe,  the  fame  exempiion  from  the  impatience  of 
defire  when  preeminence  was  offered  to  him,  and 
from  the  anguifh  of  difappointment  when  it  was  rc- 
fufed. 

As  the  condud  of  Chrift  was  not  actuated  by  am, 
bition,  fo  neither  was  it  influenced  by  any  other  bufe 
and  inordinate  paffion.  He  did  not  make  his  doctrine 
fubfurvient  to  the  gratification  of  any  darling  lulls 
an.d  corrupt  affeftions  in  himfelF,  or  his  difciples :  on 
the  contrary,  he  conftantly  enjoined  the  pradice  of 
the  purefl:,  the  ftrideft,  and  the  mod  rcfmed  chani- 
ty  ;  not  only  in  outward  actions,  but  even  in  the  in- 
ward imaginations  of  the  heart.  He  boalted  of  no 
cxclufive  privileges,  nor  claimed  any  invidious  ex- 
ceptions from  the  laws  which  he  had  prefcribed  to 
others.  He  allowed  no  licentioufnefs  under  the  pre- 
tence of  religion  ;  and  tranfgrelfed  no  rules  of  de- 
cency or  of  rectitude,  under  the  arrogated  fandion 
of  the  Divinity. 

Though  poffefied  of  the  moft  unbounded  power, 
we  behold  him  living  continually  in  a  (late  of  volun- 
tary humiliation  and  poverty  ;  we  fee  him  daily  ex- 
posed to  almoft  every  fpecies  of  vrant  and  diftrefs  ; 
afflicted  without  a  comforter,  perfecuted  without  a 
protector,  and  wandering  about,  according  to  his 
own  pathetic  complaint,  bccaufe  he  bad  not  'u.'hcrc  to, 
lay  bis  bead. 

Though  regardlefs  of  the  pleafures,  and  fomctimes 
deftitute  of  the  comforts  pf  life,  he  never  provokes 
our  difguft  by  the  fournefs  of  the  mifantlirope ;  or 
our  contempt,  by  the  inadivity  of  the  reclufe.  He 
never  aifected  gloomy  aullerity  ;  nor  fought  to  be 
fequeftered  from  the  world,  in  order  to  preferve  the 
fpirituality  of  his  mind.  But  his  miniftry  was  pro- 
fefledly,  and  really,  deftined  to  aftive  employment  ; 
and  engaged  in  promoting  the  nobleft  interefls  of 

mankind. 


SERMON      V.  125 

mankind.  He  therefore  freely  mixed  with  them  in 
all  the  habits  of  focial  intercourfe  :  and  in  thofe  mo- 
ments, when  all  the  avenues  of  the  heart  are  open 
to  gaiety  and  affection,  he  filently  inftrucled  his  com- 
panions in  the  rare,  but  exquifite  art  of  being  chear- 
i\\\  without  levity,  and  of  uniting  folid  improvement 
with  harmlefs  entertainment.  Socrates  converted 
familiarly  with  the  impious  and  the  licentious,  for 
the  fake  of  corrcdling  more  effectually  their  errors, 
and  reltraining  their  vices  ;  but  his  reafonings  are 
fometimeS  unnecellarily  abftruce,  fometimes  paradox- 
ical, and  very  often  indecifive  :  and  in  his  behaviour 
inftances  may  be  found  Vv'here  his  gaiety  degenerates 
into  buffoonery,  and  his  irony  into  bitter  and  indecent 
farcafm.  Jefus  deigned  to  affociate  with  publicans  and 
fmners  ;  but  he  always  preferved  an  exaft  decorum  in 
word  and  deed  ;  and  even  in  his  mod  familiar  conver- 
fations  he  fteadily  kept  in  view  the  momentuous  end 
for  which  he  came  into  the  world. 

His  attention  to  their  welfare  was  evidenced  not 
only  by  his  falutary  injunftions,  vvhich  breathed  the 
full  and  genuine  fpirit  of  compaffion  and  love  ;  but 
by  his  readinefs  to  embrace  every  opportunity  of  re- 
lieving their  diffreffes,  and  adminiftering  to  their 
wants.  He  wds,  therefore,  in  a  literal,  as  well  as  a 
metaphorical  fcnfe,  *  eyes  io  the  blind  ;  feet  was  he  to 
the  lame  ;  and  the  hlejfmgs  of  them  that  'were  ready  to 
penfj^  came  upon  him.  In  every  period  and  circum- 
ftance  of  his  hfe,  we  thus  behold  dignity  and  eleva- 
tion blended  with  love  arid  pity  :  fomething,  which, 
though  it  av/akens  our  admiration,  yet  attrafts  our 
confidence.  We  fee  power  ;  but  It  is  a  power  which 
is  rather  our  fecurlty  than  cur  dread  ;  a  power  foft- 
ened  by  tendernefs,  and  foothing,  while  it  awes. 

And  yet  with  all  the  gentlenefs  of  a  meek  and 
lowly  mind,  v/e  behold  an  heroic  firmnefs,  which  no 

terrors 

*  Job  xiix.  15,  tj. 


iii  S    L    R    i\r    O    N      V. 

terros  could  {l:iake,  and  no  oppofition  could  reflraiil; 
This  union  of  oppofite  qualities  conflitutea,  indeed^ 
the  dillinguilhing  beauty  of  his  charafter.  It  pre- 
fents  us,  as  it  were,  with  the  lights  and  fliades,  which 
mixed  in  due  proportion,  contributes  to  the  finifhing 
of  the  pidure.  Had  his  actions  been  governed  only 
by  the  foft  and  yielding  influences  of  gentlenefs  and 
compaflion,  he  never  could  have  completed  a  work, 
which  called  for  the  moft  determined  efforts  of  adive 
zeal  and  fortitude.  Befides  this  deficiency  in  point 
of  pofitive  exertion,  his  conduct,  if  v/holly  guided  by 
the  gentler  principles  of  the  human  heart,  would; 
have  fubjefted  him  to  the  fufpicion  of  a  blind  and 
irrational  impulfe  :  it  vrould  have  been  imputed  to 
a  conipiexional  felicity  of  temper,  a  mere  inilinftive 
benevolence  ;  which  having  no  moral  motive,  could 
be  entitled  to  no  praife  ;  and  which,  being  deftitute 
of  a  fteady  principle,  v/ould  prove  of  little  benefit 
to  mankind.  The  conduft  of  our  blefl'ed  Lord  was,* 
therefore,  guided  by  reafon  as  well  as  by  affection  ; 
and  was  diftinguiihed  as  much  by  an  heroic  zeal  for 
the  truth,  and  an  unrelenting  oppofition  to  the  errors 
and  wickednefs  of  the  times,  as  by  the  gentler  quali- 
ties of  meeknefs,  compaflion,  and  forbearance. 

That  the  charafter  fuftained  by  our  Lord  was  not 
affumedv  that  he  was  in  reality  and  truth  what  he  ap- 
peared to  be,  is  evident  from  the  perfv*ct  confiftency 
of  his  conduft. 

In  the  exemplary  uniformity  of  Cato's  behaviour, 
we  fee  the  caufe  of  that  fplendid  panegyric  which  the 
hifforian  has  beflovved  on  him  :  *  "  Effe,  qnam  vide- 
ri,  bonus  malebat."  Now,  on  this  vefy  principle  we 
affert  the  fmcerity  of  Chrifl ;  becaufe,  in  every  peri- 
od  of  his  hiftory  we  find  thr.t  he  never  fwerves  from 
tnoral  rectitude,  nor  fmks  below  the  dignity  of  his 
religious  character?*  In  the  private  fcenes  of  life, 
*  and 

*  Salluft.  Eel!.  Catil. 


S     i:     R     M     O     N       V;  jr2^ 

jmd  in  the  public  occupations  oi  his  miniftry  ;  wheth- 
er the  objecL  of  adniiialion  or  of  ridicule,  of  love  or 
of  perfecution  ;  whether  welcomed  with  hofannas, 
or  infulted  with  anathemas  ;  we  itill  fee  him  purfu- 
ing  With  unwearied  conilancy  the  fame  end,  and  pre- 
serving the  fame  integrity  of  life  and  manners. 

To  exemplify  thefe  extraordinary  qualities  and  vir- 
tues in  the  aftions  of  that  life  w  hicli  they  adorned,  is 
a  talk  from  wdiich  I  retire  with  awful  diifidence. 

Some  of  the  brightefl  characters  which  poetry  has 
feigned,  or  hifcory  has  recorded,  become  more  pleaf- 
ing  and  more  interefcing  to  us  from  the  contralt  of 
their  weakneiTes  and  excellencies  in  different  fitua- 
tions,  or  from  the  mixture  of  both  in  the  fame  aclion. 
But  the  life  of  Chi  ill  has  none  of  tholie  inequalities, 
which  it  is  the  de|ight  of  the  orator  to  paint,  and  of 
tjie  philofcpher  to  analyze.  The  natural  and  unaf- 
fected deportment  which  he  invaribly  preferved,  with- 
out painful  exertion,  and  without  infidious  defign  ; 
the  confiftence  between  each  particular  action  and 
each  particular  lituation  ;  the  conformity  of  all  his 
adions  to  one  aommon  rule,  the  word  of  God  ;  and 
their  tendency  to  one  common  end,  the  falvation  of 
mankind  ;  may  be  explored  by  the  profound  moral- 
ill,  muil  be  admired  by  the  pious  believer,  but  can- 
not be  defcribed,  fiirely,  without  a  portion  of  that 
matchlsfs  fimpliciry,  with  which  they  are  recorded  by 
the  infpired  evangvsliil:?.  Too  plain  for  ornament, 
and  too  grand  for  illuftration,  the  character  of  Jefus 
leaves  .at  a  diilance  the  ^^owers  of  language.  Sur- 
rounded with  the  meanefl  circumftances,  and  at  the 
.lame  time  difllnguilhed  by  the  molt  important  and  af- 
t-oniihing  events,  it  feems  to  baffle  equally  by  its  hu- 
mility, and  its  majeHv,  all  the  feeble  efforts  oi  human 
eloquence. 

I'hafbirth  of  our  Saviour,  placed  in  the  loweft 
fcene   cf  poverty,  was  firft  announced  to  the  fliep- 

herds, 


^ 


izS  SERMON       V. 

herds,  watching  their  flocks  :  but  the  mefTags  was 
brought  by  an  angel,  and  a  multitude  of  the  heaven- 
ly hoit.  Though  he  was  laid  in  a  manger  in  defpif- 
ed  Bethlehem,  the  Ma^i  of  the  Eaft  were  conduced 
by  a  ftar  to  vifit  the  humble  fpot.  Sprung,  as  he  was, 
from  the  meaneft  origin,  and  educated  in  the  meaneft 
occupation  ;  yet  to  him  was  committed  the  care  of 
immortal  fouls,  and  the  falvation  of  a  corrupt  and 
deluded  world.  His  allbciates  he  had  called  from 
the  poorefl  and  moft  ignorant  of  the  people  ;  them, 
however,  did  he  commiflion  to  publifh  the  doclrines 
of  faith  ;  and  on  them  the  Holy  Ghofl  defcended. 
Though  a  friendlefs  wanderer,  in  his  own  country 
an  exile  and  an  outcaft,  he  was  diffinguifhed  whith- 
erfoever  he  went,  by  figns  and  miracles.  Even  in 
his  laft  hour,  when  he  was  nunifbered  with  malefac- 
tors on  the  crofs ;  the  darknefs  which  overfpread  the 
land,  the  rending  of  rocks,  the  opening  of  graves, 
and  all  the  convulfions,  as  it  were,  of  fympathizing 
nature,  gave  tokens  of  the  Son  of  God. 

Confidered  then  in  all  its  circuniftances,  the  hifto- 
ry  of  Chrift  flirinks  not  from  comparifon  with  the 
moft  partial  and  lofty  reprefentation  of  the  prophet 
of  Arabia. 

Of  both  we  find,  that  the  earlier  part  of  life,  before 
the  publication  of  their  refpedive  mifTions,  paffed 
avv'ay  in  filence,  private  and  undiftinguifhed.  The 
firft  years  of  Mahomet  were  bufied  in  the  cares  of 
merchandize  ;  till  returning  to  his  native  city,  he 
devoted  to  folitude  and  retirement  the  leifure  which 
his  opulence  had  procured.  The  youth  of  Jefus  was 
fpent  in  domeftic  privacy^  and  was  remarkable  only 
for  alfedionate  and  dutiful  fubmiffion  to  his  pareiits : 
unlefs,  indeed,  when  in  the  temple,  he  by  his  ready 
•  anfwers  to  the  queftions  of  the  Rabbins,  and  his  Ikil- 
fiil  expofition  of  the  fcriptures,  aftoniflied  thdfe  that 
heard  him,  and  gave  an  omen  of  his  future  greatncfs.. 

Ihe     - 


S    E     R     M     O    N      V.  129 

The  dcfigns  of  Mahomet  were  gradually  and  cau- 
tioufly  unfolded  :  and  in  order  to  prepare  the  minds 
of  his  countrymen  for  the  reception  of  his  faith,  he 
firfi:  artfully  peifuaded  his  own  relations  and  domef- 
tics,  and  drew  to  his  fide  the  mod  powerful  of  his 
neighbours. 

Jefus  walked  forth  by  the  fca  of  Galilee,  and  faw 
fifliers  calling  their  nets.  Thcfe  were  his  firft  con- 
verts and  difciples.  Thotigh  they  were  deftitute  of 
riches  and  of  power,  he  found  in  them  v/hat  his  m'n- 
iftry  required,  an  honefl  and  a  willing  fpirit.  He 
won  them  neither  by  fubtle  arguments,  nor  crafty 
perfuafions  ;  but  bade  them  forfake  their  nets  and 
follow  him,,  to  fee  his  humble  dwelling,  to  hear  his 
heavenly  difcourfes  to  the  people,  and  witnefs  the 
wonders  he  was  going  to  perform. 

Jefus  called  his  hearers  to  repentance,  but  Mahom- 
et to  conqueft. 

At  their  firft  appearance  they  were  both  compelled 
to  avoid  the  rage  of  the  multitude,  Vv'"ho  would  have 
deftroyed  them  :  but  Mahomet  efcaped  by  a  fecret, 
ignoniinions  flight,  and  Jefus  by  a  public  miracle. 

The  revelation  of  the  Arabian  prophet  was  incon- 
fiftent ;  a  fyftem.  of  contradiction,  continually  Ihifting 
with  the  views  of  his  policy,  and  the  neceffities  of  his 
impoflure ;  now  looking  towards  Mecca,  and  now 
to  [erufalem.  Widelv  different  was  the  conduct  of 
Chrift.  He  did  not  feek  to  accommodate  his  do£l:rine 
to  fortuitous  changes  in  his  external  circumftances  ; 
he  did  not  at  one  time  revoke  what  he  had  aflerted, 
or  contradict  what  he  had  enjoined,  a:t  an  other.  Eve- 
ry part  of  his  teaching  was  regular  and  confident  in. 
the  obje£ts  to  wiiich  it  was  directed,  and  the  lan- 
guage in  v/hich  it  was  conveyed. 

Mahomet  allured  his  followers  with  the  glories  o 
a  vifible  monarchy,  and  the  fplendor  of  temporal  do- 
minion.    In  him  we  behold  the  lord  of  war,  and  the 
I  deftrcvcr 


:3o 


SERMON      V. 


deftroyer  of  mankind,  riding  in  triumph  over  th(5 
fpoils  of  thoiifands  who  fell  by  his  defolating  fword  : 
laying  cities  in  liames  ;  carrying  mifery  and  bloodlhed 
through  the  earth  ;  and  purfued  in  his  victorious 
career  by  the  lamentations  and  curies  of  its  inhabi- 
tants. In  Jefus  we  fee  the  adorable  prince  of  peace, 
the  friend  and  faviour  of  the  world,  riding  meekly  to 
the  holy  City,  hailed  with  the  acclamations  and  blefl- 
ings  of  much  people,  whom  he  had  refcued  from  lin 
and  death,  wiping  the  tears  from  all  eyes,  and  healing 
every  ficknefs  and  every  difeafe. 

And  here  the  comparifon  mud  ceafe.     The  events 
that  followed  in  our  Saviour's  life,  are  too  augull  to 
be  placed  in  competition  with  any  mortal  power,  and 
can  be  comprehended  only  by  minds  habituated  to 
the  contemplation  of  heavenly  objects.     Let  us  con- 
fider  the  paflion  of  our  Lord,  and  the  magnificent 
fcenes  of  his  refurredion  and  afcenfion  ;  an  then  afl\^ 
in  what  part  of  all  the  hiftory  of  Mahometifm  any 
parallel  or  refemblance  can  be  found  ?  Let  us  confid- 
er  the  iaft  days  of  Chrill's  continuance  upon  earth, 
and  how  does  the  prophet  of  Mecca  fmk  in  the  com- 
parifon ?  Let  us  in  imagination  hear  and  fee  the  blelT- 
ed  Jefus,  v/hen  he  gives  his  Apoftles  authorityto    go- 
forth  and  baptize  all  nations,  and  preach  in  his  name 
repentance  and  remiffion  of  fms  ;  when  he  empow- 
ers them  to  call  out  evil  fpirits,  to  fpeak  with  new 
tongues,  and  to  work  wonders  :  when  he  holds  up 
to  them  the  promife  of  the  comforter,  and  power 
from   en  high  ;    and  when,  having  bleifed   them,- 
he  afcends  into  heaven,  where  he  is  for  ever  feated 
in  glory  on  the  right  hand  of  God. 

13ut  .chiefly,  what  raifes  Chrift  and  his  religion  far 
above' all  the  fiftions  of  Mahomet,  is  that  awful  alter- 
native of  hopes  an  ^  fears,  that  looking  for  of  judg-* 
mcnt,  v/hich  our  Chriflian  faith  fcts  before  us. 

At 


SERMON       V. 


131 


At  that  day,  when  time  the  great  arbiter  of  truth 
and  falfehood,  fhall  bring  to  pais  the  accompHfhmcnt 
cf  the  ages,  and  the  Son  of  God  fhall  make  his  ene- 
mies his  footftool  ;  tjhen  fhall  the  deluded  followers 
of  the  great  impoftor,  difappointed  of  the  expedted 
interceffion  of  their  prophet,  Hand  trembling  and 
difmayed  at  the  approach  of  the  glorified  Mefliah. 

Then  fliall  they  fay,  Yonder  cometh  in  the  clouds 
that  JefiiSjWhofe  religion  we  labouredtode(lroy,whofe 
temples  we  profaned,  whofe  fervants  and  followers  we 
cruelly  opprefied  !  Behold  he  cometh  :  but  no  lon- 
ger the  humble  fon  of  Mary,  no  longer  a  mere  mor- 
tal prophet,  the  equal  of  Abraham  and  of  Mofes,  as'' 
that  deceiver  taught  us  ;  but  the  everlafting  Son  of 
the  everlafting  Father  !  The  Judge  of  mankind ! 
The  Sovereign  of  Angels  !  The  Lord  of  all  things 
both  in  earth  and  heaven! 


SERMON 


SERMON       VL 

I.   KINGS.  XIIL   i8. 
fiE  SAID — I  AM  A  Prophet  also — and  an   Angel   spake   to 

ME  BY  THE  WORD  OF  THE  LORD.   BuT  HE  LIED— • 

-  -  XN  the  days  of  man's  innocence,  while  he 
\yas  yet  but  little  lower  than  the  angels,  he  converfed 
with  God,  without  ihame  or  terror,  face  to  face. 
But  when,  by  his  fatal  tranfgreflion,  he  had  fallen 
from  that  happinefs  in  which  he  was  created,  he  was 
excluded  from  this  exalted  intercourfe ;  and  the 
Deity  appointed  beings  of  an  intermediate  rank  be- 
tween himfelf  and  mai  kind,  to  difpenfe  his  favours 
and  to  reveal  his  will  to  his  degraded  creature.  After 
the  tranfgreffion  of  Adam,  he  no  longer  converfed 
famiharly  vv^ith  the  fons  of  men.  Mofes  only  was 
permitted  to  approach  his  prefence,  to  converfe  im- 
mediately with  the  Moll  High,  and  to  behold  from 
the  cleft  of  the  rock  a  fmall  portion  of  the  divine 
glory  paffing  by. 

Various  were  the  methods  by  which  the  Almighty 
condefcended  to  make  known  his  will  to  his  people. 
Ufually  indeed  he  fpake  in  dreams  and  vifions  :  but 
the  more  fotemn  manner  in  which  he  chofe  to  in- 
ftruft  mankind,  was  by  employing  the  miniflration 
of  angels  ;  who  v/ere  occafionally  lent  to  deh'ver  the 
divine  commands,  and  to  difclofe  the  hidden  events 
of  futurity  to  the  patriarchs  and  prophets. 

Of  thefe  divine  meflengers  Gabriel  alone  is  exptcfT- 
ly  named  in  the  canonical  fcriptures.  He  was  the  fa- 
voured miniller,  who  v/as  commiflioncd  to  fhew   to 

Daniel 


♦  S    E     R    M    O    N      VI.  133 

Daniel  the  reftoration  of  Jerufalem,  the  fate  of  mon- 
archies, and  thofe  mighty  events  that  were  deRined 
-to  ?nake  rcconciliaiion  for  iniquity^  to  bring  in  cverlajling 
rigbteoufnefsj  and  to  feat  up  the  vifwn  and  prophecy. 
By  him  the  birth  of  the  Baptift  was  foretold  to  Ze- 
charias ;  and  by  him  the  incarnation  of  the  Mefiiah 
was  announced  to  the  Holy  Virgin. 

A  name  fo  diftinguifhed,  the  impoflor  Mahomet 
juitly  conceived,  would  be  propitious  to  his  defigns  r, 
accordingly  he  pretended  that  his  own  revelations 
were  tranfmitted  to  him  fronj  heaven  by  the  minif- 
tration  of  the  fame  angel. 

To  enter  into  a  philofophical  inquiry  concerning 
the  interpofition  of  fpirits  in  the  affairs  of  men,  is  on 
the  prefent  occafion  totally  unneceflary.  The  fail; 
involves  no  impolTibility ;  and  till  the  relation  in 
which  this  world  may  ftand  to  the  great  fyftem  of 
the  univcrfe  be  fully  and  diftinclly  known,  vyho  (hall 
dare  to  affirm  that  the  aftions  of  men  are  unknown 
or  indifl'erent  to  moral  and  rational  agents,  who  are 
endowed  with  nobler  capacities,  and  employed  in  a 
Z.  m.ore  extenfive  fphere  ? 

To  metaphyfical  fubtleties,  which  red  on  gratuitous 
and  arbitrary  aiTum.ption,  it  is  fufficient  then  to  op- 
pofe  the  general  and  uniform  belief  of  all  ages,  whe- 
ther dark  or  enlightened,  and  of  all  countries,  whe- 
ther barbarous  or  civilized  :  but  in  the  pyefent  in- 
quiry we  fhall  confider  the  interpofition  of  angels 
only  in  an  hiltorical  point  of  view,  and  fliall  difpute 
the  pretentions  of  Mahom.et  on  a  principle  which  is 
equally  admitted  by  the  believers  both  of  the  Koran 
and  of  the  Gofpel. 

i^s  the  pretended  intercourfe  of  Mahomet  with  the 
angel  Gabriel  reds  fokly  on  the  fufpicious  authority 
of  his  own  alTertion,  his  pretcnfions  will  not  admit 
pf  any  ferious  attack  or  any  plaufible  defence.  But 
N,vhen  he  afiirms  that  this  divine  mefi'enger  conr.riuni- 
1 3  cate4 


134     -      6    E    R    M    O    N      Vi.% 

cated  to  him  revelations  fo  inimitably  fublime  and, 
beautiful,  that  they  could  not  have  proceeded  from 
any  created  being  ;  when  he  defies  both  men  and  ge- 
nii to  produce  any  compofition  that  ihould  bear  the 
lead  refemblance  to  his  boafted  Koran  ;  when  he 
boldly  propofes  it  to  tlie  tefl  of  the  fevereft  examina- 
tion, and  holds  it  out  to  the  admiration  of  the  whole 
world  as  a  tablet  infcribed  in  legible  characters  by 
the  fingers  of  the  Deity,  then  we  have  fome  opportu- 
nity for  inquiry  and  fome  foundation  for  argument. 
Admitting,  what  can  never  be  proved,  this  new 
hypothefis,  that  any  compofition  may  be  i^o  perfect  as 
to  tranfcend  the  powers  of  man,  and  rife  to  our  ideas 
of  a  miracle  ;  yet  we  peremptorily  deny  the  conclu- 
fion,  thus  applied  from  it  to  the  Koran.  His  infatu- 
ated followers  regarded  it  as  fomething  too  wonder- 
ful to  be  the  work  of  one  who  profelTed  himfelf  to  be 
both  unlearned  and  ignorant :  and  the  impollor  him- 
felf declared  it  fuperior  to  the  utmoil  reach  of  the 
niojft  enlightened  and  cultivated  mind. 

If  to  confident  alTertions  implicit  belief  were  due, 
we  might  affent  to  each  of  thefe  opinions :  but  if  we 
turn  our  eyes,  firft  upon  the  life  of  Mahomet  (which 
we  have  already  reviewed)  and  then  on  his  Koran, 
which  remains  to  be  confidered,  we  fhall  fee  no  reafon 
either  to  glow  with  the  raptures  of  the  Muffelman, 
or  to  reecho  the  boafi:s  of  the  prophet. 

By  the  advocates  of  Mahometifm,  the  Koran  has 
always  been  held  forth  as  the  greateft  of  miracles, 
?ihd  equally  ftupendous  with  the  a6t  of  raifing  the 
dead.  The  miracles  of  Mofes  and  Jefus,  they  fay, 
were  tranfient  and  temporary  ;  but  that  of  the  Ko- 
ran is  perjnanent  and  perpetual ;  and  therefore  far 
furpafles  all  the  miraculous  events  of  preceding  ages. 
We  will  not  detract  from  the  real  merit  of  the  Koran  : 
we  allow  it  to  be  generally  elegant,  and  often  fublime  ; 
but  at  the  fame  time  we  rejett  vvith  difdain  its  arro- 
gant 


SERMON      VI. 


^35 


gant  pretence  to  any  thing  fupernatural.  As  we  bc^ 
fore  difcoverd  the  fuppofed  ignorance  of  the  author 
to  be  no  other  than  an  artful  difguife  which  he  af- 
fumed,  to  carry  on  more  efieftually  his  fraudulent 
defigns  ;  we  Ihiill  now  as  readily  be  convinced,  that 
all  the  real  excellence  of  the  work  is  to  be  referred 
to  natural  and  vifible  caufes. 

When  the  Arabs  adopted  the  religion  of  Mahom- 
et, all  fufpicions  of  his  fmcerity  were  loft  in  exulta-i 
lion  at  his  fuccefs,  and  admiration  of  his  charader. 

They  did  not  paufe  to  examine  any  abftract  queft- 
ion  on  the  confiilence  of  his  pretended  revelations. 
A  bright  and  prominent  example  ftood  before  them, 
which  overw^helmed  them  v/ith  tumultuous  amaze- 
ment and  fafcinat-ed  them  into  the  moft  implicit  con- 
fidence. His  triumphs  over  enemies  were  confider- 
ed  as  the  moft  brilliant  acquifitions  to  their  national 
glory  :  and  in  the  dexterity  of  his  contrivance  and 
the  vigour  of  his  execution  they  faw  the  fublime  fea- 
tures of  the  hero  of  their  country.  His  claims  to  a 
divine  commiflion,  attended  v/ith  an  exterior  fanclity 
of  demeanour,  and  fupported  by  a  long  and  fplendid 
feries  of  victories,  confirmed  them  in  their  veneration 
for  an  inftrudor  fo  eminently  favoured,  it  fliould 
feem,  by  the  interpofitjon  of  Heaven  itfelf. 

A  confidence  thus  feemingly  dcferved,  and  thus 
liberally  beftowed  would  naturally  lead  the  followers 
of  Mahomet,  to  overlook  every  imperfection,  to  en- 
hance every  excellence,  to  confound  the  feeming 
with  the  real,  and  to  yield  to  the  pretenfions  of  the 
prophet  the  implicit  fubmiffion  they  had  already  paid 
to  the  fuperiority  of  the  v/arrior. 

Under  fuch  imprefiions  of  admiration  and  afton- 
ifliment,  what  could  the  uninformed  Arabian  oppofe 
to  the  claim  of  divine  infpiration  ?  Or  while  fliaring 
i:n  the  glory  of  his  arms,  how  paufe  to  inveftigate  the 
p-lith  of  thofe  pretenfions,  which  while  they  exalteci 
'     U.  hh 


136  S     E     R    M     O    N      VL 

Hi 

his  leader  to  communion  with  God,  feemed  to  fhcci 
a  portion  of  the  fame  fandity  on  his  followers  anci 
friends. 

In  the  language  of  Arabia  alfo,  a  language  extreme- 
ly loved,  and  diligently  cultivated  by  the  people  to 
whom  it  \yas  vernacular,  Mahomet  found  advantages 
which  were  never  enjoyed  by  any  former  or  fucceed- 
ing  impoftor.  It  requires  not  the  eye  of  a  philofo- 
pher  to  difcover  in  every  foil  and  country  a  principle 
of  national  pride  :  and  if  we  look  back  for  rnany 
ages  on  the  hillory  of  the  Arabians,  we  fliall  eafily 
perceive  that  pride  among  them,  invariably  to  have 
confided  in  the  knowledge  and  improvement  of  their 
native  language.  The  Arabic,  which  has  been  jull- 
ly  efteemed  the  nioft  copious  of  the  Ealtern  tongues  ; 
which  had  exiiled  from  the  renioteft  antiqpity ; 
which  had  been  embelliihed  by  numberlefs  poets  and 
refined  by  the  conftant  exercife  of  the  natives  j  was 
the  moft  fuccefsful  inflrumeut  which  Mahomet  em- 
ployed in  planting  his  new  religion  among  them.  Ad- 
mirably adapted  by  its  u  rivalled  harmony,  and  by 
its  endlefs  variety,  to  add  painting  to  expreffioh,  and 
to  purfue  the  imagination  in  its  unbounded  flight  ; 
it  became  in  the  hands  of  Mahomet  an  irrefiliible 
charm  to  blind  the  judgment,  and  to  captivate  the 
fancy  of  his  followers. 

Of  that  defcription  of  rnen,  who  firft  compofed 
the  adherents  of  Mahomet,  and  to  whom  the  Koran 
was  addreffed,  few,  probably,  were  able  to  pafs  a  very 
accurate  judgment  on  the  propriety  of  the  fentimentSj 
or  on  the  beauties  of  the  di^^lion  :  but  all  could  judge 
of  the  military  abilities  of  their  leader  \  and  in  the 
Hiidft  of  their  admiration  it  is  not  difficult  to  con- 
ceive, that  they  would  afcribe  to  his  compofitions 
every  imaginary  beauty  of  infpired  language. 

The  Ihepherd  and  the  foldicr,  though  awake  to  the 
charnis  of  thofe  wild  but  beautiful  compofitions,.  iu 

which 


S    E     R    ]\I    O    N      VL  137 

which  were  celebrated  their  favourite  occupations  cf 
love  or  war,  were  yet  little  able  to  criticife  any  other 
works,  than  thofe  which  were  addrelled  to  the  im- 
agination, or  the  heart.  To  abflraft  rcafonings  on 
the  attributes  and  the  difpenfations  of  the  Deity,  to 
the  comparative  excellencies  of  rival  religions,  to  the 
confiftency  of  any  one  religious  fyfcem  in  all  its  parts, 
and  to  the  jjprce  of  its  various  proofs,  they  were 
quite  inattentive.  In  fuch  a  fituation  the  appearance 
of  a  work,  which  pofleiTed  fomething  like  wdfdom 
and  confidence  ;  which  prefcribed  the  rules,  and  ii- 
luftrated  the  duties  of  life  ;  and  which  contained  the 
principles  of  a  new,  and  comparatively  fublime  the- 
ology ;  independently  of  its  real  and  permanent  mer- 
it, was  likely  to  excite  their  aftonifliment,  and  to  be- 
come the  llandard  of  future  compofition. 

In  the  firft  periods  of  the  literature  of  every  coun- 
try, fomething  of  this  kind  has  happened.  The  fa- 
ther of  Grecian  poetry  very  obvioully  influenced  the 
taile  and  imitation  of  his  countrymen.  The  modern, 
nations  of  Europe  all  pofTefs  fome  original  author, 
who  rifmg  from  the  darknefs  of  former  ages,  has  be- 
gun the  career  of  compofition,  and  tinclured  with 
the  character  of  his  own  imagination  the  dream  which 
has  flowed  through  his  poderity. 

But  the  prophet  of  Arabia  had  in  this  refpecb  ad- 
vantages peculiar  to  himfelf.  His  compofitions  were 
not  to  his  followers  the  works  of  man,  but  the  gen- 
uine language  of  Heaven  which  had  fent  him.  They 
were  not  coniined  therefore  to  that  admiration,  which 
is  fo  liberally  beftowed  on  the  earlicd  produdions  of 
genius ;  or  to  that  fond  attaclun'ent  with  which  men 
every  where  regard  the  original  compofitions  of  their 
country  :  but  with  their  admiration  they  blendid 
their  piety.  To  know  and  to  feel  the  beauties  of 
the  Koran,  v/as  in  fome  refped  to  diare  in  the  temper 
of  Heaven  ;  and  he  who  was  mod  aflcded  with  ad- 
miration 


13.8  S    E     R     M    O    N      VI. 

miration  in  the  perufal  of  its  beauties,  feemed  jnoit 
jFitly  the  objeft  of  that  mercy,  v/hich  had  given  it  to 
ignorant  man.  The  Koran,  therefore,  became  natu- 
rally and  neceffarily  the  liandard  of  tafte.  With  a 
language  thus  hallowed  in  their  imaginations,  they 
were  too  well  fatisfied,  either  to  difpute  its  elegance, 
or  improve  its  ftructure.  Ki  fucceeding  ages  the  ad- 
ditional fandion  of  antiquity,  or  prefcrjptian,  was  giv- 
en to  thofe  compofitions  which  theif  fathers  had  ad- 
mired :  and  while  the  belief  of  its  divine  original 
.continues,  that  admiration  which  has  thus  become 
the  tcil  and  the  duty  of  the  faithful,  can  neither  be 
filtered  nor  diminifhed. 

^Vhen  therefore  we  confider  thefe  peculiar  ad  van-' 
tagep  of  the  Koran,  we  have  no  reafou  to  be  furprifed 
at  the  admiration  in  which  it  is  held.  But,  it  de,- 
fcendiiig  to  ^  more  minute  invefligation  cf  it,  we 
confider  its  perpetual  inconfiftence  aod  abfurdity,  we 
ihall  indeed  have  caufe  for  aftonifhnient  at  that  weak- 
nefs  of  humanity ,~  which  could  ever  have  received 
fuch  compofitions  as  the  work  of  the  Deity, 

The  firflpraife  of  all  the  productions  of  genius,  is 
invention  ;  that  quality  of  the  mind,  which  by  the 
extent  and  quicknefs  of  its  views,  is  capable  of  the 
largeft  conceptions,  and  of  formmg  new  combina- 
tions of  objects  the  molt  diftant  and  unufual.  But 
the  Koran  bears  little  imprclTion  of  this  tranfcendent 
character.  Its  materials  are  wholly  borrowed  from 
the  Jewilli  and  Chriflian  fcriptures,  from  the  Talmu- 
dical  legends  and  apocryphal  gofpels  then  current  in 
the  Eaft,  and  from  the  traditions  and  fables  which 
abounded  in  Arabia.  The  materials  collefted  from 
thefe  feveral  foiarces,  are  here  heaped  together,  with 
perpetual  and  needlefs  repetitions,  v/ithout  any  fettled 
principle  or  vifible  connexion. 

When  a  great  part  of  the  life  of  Mahomet  had 
been  fpent  in  preparatory  meditation  on  the  fyfteni 

he   ■ 


SERMON      VI. 


35 


ne  was  about  to  cfliablifli,  its  chapters  were  dealt  out 
ilowly  and  feparately  during  the  long  period  of  three 
and  twenty  years.  Yet  thus  defective  in  its  ftructure 
and  not  lei's  exceptionable  in  its  doctrines,  was  the 
>vork  which  Mahomet  delivered  to  his  followers  as 
the  oracles  of  God. 

The  moil  prominent  feature  of  the  Koran,  that 
point  of  excellence  in  which  the  partiality  of  its  ad- 
mirers has  ever  delighted  to  view  it,  is  the  fublime 
notion  it  generally  impreifes  of  the  nature  and  attri- 
butes of  God.  If  its  author  had  really  derived  thefe 
juft  conceptions  frorn  the  infpiration  of  that  Being 
whom  they  attempt  to  defcribc,  they  would  not  have 
been  furrounded,  as  they  now  are  on  every  fide,  with 
error  and  abfurdity.  But  it  might  eafily  be  proved, 
that  whatever  it  judly  defines  of  the  divine  attributes, 
was  borrowed  from  our  holy  fcripture  ;  which  even 
from  its  firft  prom^ilgation,  but  erpecially  from  the 
completion  of  the  New  Tedament,  has  extended  the 
views,  and  enlightend  the  underdandings  of  man- 
kind ;  and  thus-  furnifhed  them  Vv'ith  arms,  which 
have  too  often  been  ineffectually  turned  againll  itfelf 
by  its  ungenerous  enemies. 

In  this  inftance  paniculiarly,  the  copy  is  far  belov/ 
the  great  original,  both  in  the  propriety  of  its  images, 
and  the  force  of  its  defcriptions.  Our  holy  fcriptures 
are  the  only  compofitions  that  can  enable  the  dim 
fight  of  mortality  to  penetrate  into  the  invifible  v/orld, 
and  to  behold  a  ghmpfe  of  the  divine  perfedlions. 
Accordingly,  when  ttiey  would  reprefent  to  us  the 
happinefs  of  heaven,  they  defcribe  it,  not  by  any 
thing  minute  and  particular,  but  by  fomething  gene- 
ral and  great ;  fomething,  that  v/ithout  defcending  to 
any  determinate  objed,  may  at  once  by  its  beauty 
and  immenfity,  excite  our  wifhes  and  elevate  our 
affedions.  Though  in  the  prophetical  and  evangeli- 
cal writings  the  joys  that  fliall  attend  us  in  a  future 

il?/e 


J40  SERMON       VI. 

flate  are  often  mentioned  \vith  ardent  admiratlonj 
they  are  expn^fled  rather  by  allufion  than  fimilitiide, 
rather  by  indihnite  and  fi^^urative  terms,  than  by  any 
thdng  fixed  and  determinate,  *  Eye  hath  not  Jec?j, 
nor  ear  hccrd^  neither  have  entered  into  the  heart  of 
7nan,  the  things  which  God  hath  prepared  for  them  that 
love  him.  What  a  reverence  and  aftonilhment  does 
this  paflage  excite  in  every  hearer  of  tade  and  piety  I 
What  energy,  and  at  the  fame  time  what  fnnplicity 
in  the  exprc'Iion  ?  How  fubhiiie,  2.nd  at  the  fame 
time,  how  cbfcure  is  the  imagery  ? 

Different  was  the  conduct  of  Mahomet  in  his  de- 
fcriptiqns  of  heayen  and  of  paradife.  Unalliiled  by 
the  neceflary  jniluence  of  virtuous  intentions  and  di- 
vine infpiration,  he  was  neither  defirous,  nor  indeed 
able  to  exalt  the  minds  of  men  to  fubhme  conceptions, 
or  to  rational  expeftations.  By  atterjipting  to  ex- 
plain v/hat  is  inconceivable,  to  defcribe  what  is  inef- 
fable, and  to  materialize  what  in  itfelf  is  fpiritual  ; 
he  abfurdly  and  impioufly  aimed  to  fenfuahze  the  pu- 
rity of  the  divine  eifence.  Thus  he  fabricated  a  fyf- 
tem  of  incoherence,  a  religion  of  depravity,  totally 
repugnant  indeed  to  the  nature  of  that  Being,  who, 
as  he  pretended,  was  its  objeft  ;  but  therefore  more 
likely  to  accord  with  the  appetites  and  conceptions  of 
a  corrupt  and  fenfual  age. 

That  I  may  not  appear  to  exalt  our  Scriptures  thus 
far  above  the  Koran  by  an  unreafonable  preference, 
I  fhall  produce  a  part  of  the  fecond  chapter  of  the  lat-' 
ter,  which  is  defervedly  admired  by  the  Mahometans, 
v/ho  wear  it  engraved  on  their  ornaments,  and  recite 
it  in  their  prayers. 

f  "  God  !  there  is  no  God  but  he  ;  the  living,  the 
felf-fubfifling  :  neither  flumber  nor  fleep  feizeth  him  : 
to  him  belongeth  Vvhatfoever  is  in  heaven,  and  on 
earth.     Who  is  he  that  can  intercede  with  him  but 

through  - 

•  I  Cor.  ii.  0.    ^         f  Salt's  Kor.  ii.  p.  30.  410.  edit. 


SERMON      VI.  i4i 

through  his  good  pleafure  ;  He  knoweth  that  whicii 
is  paft,  and  that  which  is  to  come.  His  throne  is  ex- 
tended over  heaven  and  earth,  and  the  prefervation. 
of  both  is  to  him  no  burden.  He  is  the  high,  the 
mighty.'' 

To  thl's  defcripfion  v/ho  can  refufe  the  praifo  of 

magnihcence  ?  Part  of  that  magnificence  however  is 

to  be  referred  to  that  verfe  of  the  Pfalmift,  whence  it 

was  borrowed,   *  He  thai  keepcth  Jfrael,  p:>all  neither 

Jlumher^  norjlcep. 

.  But  if  we  compare  it  with  that  other  pallage  of  thei 
lafne  infpired  Piahnift,  all  its  boalted  grandeur  is  at 
once  oblcured,  and  loll  in  the  blaze  of  a  greater 
light. 

f  0  /??K  Gad^  take  me  not  awa\>  in  the  midjl  cf  m-j  days  ; 
thj  ysars  a,re  throughout  all  generations.  Of  old  hajl 
thou  laid  the  foundations  of  the  earth  ;  and  the  heavens 
are  the  ivork  of  thy  hands.  They  foall  perijJj,  but  thou 
fualt  endure  ;  yea  all  cf  them  foail  ivax  old,  as  doth  a 
garment  ;  as  a  vejiure  flyalt  thou  chcmge  thevi,  and  they, 
(hall  be  changed  ;  but  thou  art  the  fame,  and  thy  years 
Cball  not  fail. 

The  Koran,  therefore,  upon  a  retrofpe£live  view 
of  thefe  feveral  circumftances,  far  from  fupporting 
its  arrogant  claim  to  a  fupernatural  work,  fmks  be- 
low the  level  of  manv  compofitions  coniefledly  of 
human  original  ;  and  Hill  lower  does  it  fall  in  ouf 
edimation,  when  compared  with  that  pure  and  per- 
it&.  pattern  which  we  juflly  admire,  in  the  Scriptures 
of  truth. 

It  being  then  abundantly  apparent,  that  no  mira- 
cle either  was  externally  performed  for  the  fuppcrt, 
or  is  internally  involved  in  the  compofition  of  the 
Mahometan  revelation,  we  proceed  to  inquire,  whe- 
ther .  it  be  better  attefted  by  prophecy,  that  other 
grand  e'vidence  of  a  mifTion  from  Heaven  ? 

The 

♦  ?i*l.  cxxl.  4.  f  Pi'Ul.  cii.   24,  25,  26,  27, 


J  44  S    E    R    M    O    fsT      Vt: 

The  knowledge  of  futurity  is  one  of  the  mofcune'S 
quivocal  and  incommunicable  charadters  of  the  mofl; 
High.  By  this  he  ftamps  a  feal  on  the  genuine  iilap- 
fes-of  his  fpirit;  ahd  diftinguifhes  them  from  the  vif- 
ions  of  cnthufiafni  and  the  fables  of  impofture.  Ot 
this  Mahomet  was  cbrtfcious,  and  endeavoured  to 
avail  himfelf.  Senfible  of  the  credibility  that  arifes 
from  the  evidence  of  prophecy,  he  appealed  to  pro- 
phecy for  the  authenticity  of  his  miflion.  • 

There  were  no  popular  prophetic  traditions  among 
the  Arabians,  that  might  be  wrefted  to  favour  his 
pretenfions.  -  The  Jewiih  and  Chriftian  fcriptures, 
therefore^  whicli  he  acknowledged  as  divine,  were 
the  only  fources  whence  he  could  attempt  to  derive 
any  predictions  of  his  coming.        •  • 

Though  the  later  advocates  of  the  Mahometan 
ctiiife  hare  laboured  to  difcover  fuch  predictions  in 
our  Bible  in  its  prefent  form,  we  know  that  it  con- 
tains nothing  to  countenance  their  attempt.  So 
v/sak  a  claim  the  great  pretender  himfelf  forebore  to 
alledge  ;  and  more  artfully  refted  his  pretenfions  on 
a  falfehood,  which,  though  flill  more  abfurd  aud 
improbable,  is,  by  its  very  abfurdity,  more  difficult 
to  be  difproved.  He  frequently  a:nd  boldly  affirmed, 
that  his  miflion  had  been  foretold  by  the  prophets 
in  the  Hebrev/  Teftament,  and  more  particularly  by 
Chriil  in  the  Gofpei :  and  that  both  Jews  and  Chrif- 
tians,  expecting  his  coming,  and  dreading  his  fuccefs, 
bad  concurred  in  the  atrocious  crime  of  mutilating 
their  fcriptures  ;  and,  to  deprive  him  of  the  teftimo- 
ny  thofe  prophecies  afforded,  had  expunged  them 
from  the  facred  pages. 

But,  the  idea  of  this  pretended  corruption  of  the 
facred  writings,  draws  after  it  a  train  of  the  mofl 
improbable  conclulions.  That  the  moft  dilcordant 
feces  had  united  in  deilroying  an  article  of  ther  own- 
faith,  for  the  unaccountable  purpofe  of  difcrediting  a 

perfcn . 


S    E     R     M    a    N      Vl.  i],j 

ptrffon  to  be  born  in  a  future  age  ;  and  that  their  at- 
tempt fuccceded  in  thus  mutilating  a  book  difperfed 
through  every  country  in  every  language,  is  among 
the  confequences  of  this  extraordinary  hypothefis. 
But  we  have  the  ftrongeft  reafons  to  believe,  that 
our  holy  fcriptures,  by  the  care  of  a  good  providence, 
have  defcended  to  us  pure  and  perfect,  from  their 
original  times. 

There  is  indeed  no  evidence  of  the  authenticity  of 
any  compofitions,  but  what  equally  attends  the  books 
of  the  Old  and  New  Teiiament.  Nay,  there  are  no 
ancient  v/ritings  which  bear  fuch  peculiar  arid  dif- 
criminating  charadteriflics  of  authenticity.  Their 
importance  made  them  fubjcds  of  deep  attention  and 
confideration  ;  and  their  authority  occafioned  them 
to  be  appealed  to  by  chrifcians  of  every  perfuarion. 
Different  fedts  watched  over  them  with  a  jealous  eye, 
lelt  they  fhould  be  corrupted  ;  and  as  each  made 
them  a  ifandard,  each  contributed  to  preferve  their 
identity. 

To  confirm  us  flill  further  in  this  opinion,  we  have 
the  concurring  teilimony  of  many  ancient  writers, 
oi^  the  primitive  fathers  of  the  church,  and  of  here- 
tics who  maintained  the  mod  clafting  and  oppofite 
tenets  ;  whofe  fcriptural  quotations,  though  made 
v/ith  different  views  from  different  copies,  all  uniform- 
ly refer  to  one  and  the  fame  Bible.  The  very  excep- 
tions to  this  general  pofition  are  few,  and  contribute 
additional  proofs  in  favour  of  the  facred  text  :  for 
every  mutiJation,  however  inconfiderable,  every  de- 
pravation, however  artful,  to  which  the  rage  of  con- 
troverfy  had  given  birth,  were  inilantly  deteded  by 
the  adivity,  and  expofed  by  the  indignation  of  the 
oppofite  party. 

There  are  extant  at  this  day  various  manufcripts 
of  both  Teftaments,  much  older  than  the  Hejra. 
Such  are  the  Vatican  and  Alexandrian  manufcripts  j- 

the 


144         SERMON      VI. 

the  dates  of  which  are  generally  afcribed  by  the  crit-* 
JGS  to  the  fourth,  or  fifth,'  century.  Ifi  thcfe  wc  no 
where  find  any  mention  of  Mahomet,  or  any  other  iil- 
iiifions  to  his  cominjr,  than  the  general  predidion 
that  falfe  Chrifts  and  falje  Prophets  JJjoidd  arife. 

But  to  enter  at.  large  into  this  liibjefl:  is  neither 
confident  with  my  planj  nor  indeed  neceflary  to  my 
argument ;  fmce  a  flight  confideration  of  thefe  obvi-, 
ous  proofs  will  afford  the  clearcfl  conviction,  that 
thofe  imaginary  prophecies  ^thich  Mahomet  alledged^ 
if  they  had  ever  exiiled  in  the  facred  volume,  would 
have  exifled  flill ;  and  in  truth,  that  no  fuch  corrup- 
tion as  he  pretended,  has  ever  happened  to  our  fcrip- 
tures. 

Thus  was  a  man  of  no  common  talents,  reduced 
by  the  very  nature  of  his  enterprife  to  bear  record 
of  himfelf,  to  fupport  his  own  caufe  by  his  own  un- 
fiipported  tellimony,  and  to  maintain  a  weak  and  de< 
fencelefs  claim  by  a  futile  and  abfurd  appeal  to  pro- 
phecies which  had  no  exidence. 

It  appears  then,  that  the  pretenfions  of  Mahomet 
are  not  accompanied  by  any  of  thofe  marks  of  exter- 
nal evidence,  which  may  always  be  expected  to  con- 
firm and  to  diftinguiih  a  divine  revelation.  The 
proofs  which  he  adduced  in  fupport  of  his  claims  are, 
in  every  point  of  view,  weak,  and  unfatf-faclory.  To 
miraculous  power,  that  mod  infallible  and  decifive 
tell  of  divine  interpofition,  he  openly  difclaimed  ev- 
ery pretence ;  and  even  boldly  denied  its  neceffity  to 
confirm  the  miifion  of  a  prophet.  He  deemed  it 
ilifficient  to  appeal  toi  a  fecret  and  unatteded  inter- 
courfe  with  an  angel ;  and  above  all,  to  the  inimita- 
ble exceilence  and  fubiimity  of  the  Koran.  To  the 
former  of  thefe  pretences  no  ferious  attention  is  due  : 
for,  indead  of  affording  any  evidence  in  fupport  ot 
the  claims  of  Mahomet,  it  notorioufly  wants  proofs- 
to  edablilh  its  own  authenticity.     With  regard  to  the 

beaded 


SERMON      VI.  145 

boafted  excellence  of  the  Koran,  which,  as  the  im- 
poltor  alledged,  bore  ftrong  and  vifible  characters  of 
an  almighty  hand,  and  was  defigned  by  God  to  com- 
penfate  the  v/ant  of  miraculous  power,  and  to  fupply 
every  defect  of  external  evidence,  we  have  already 
Teen  how  ill  founded  are  its  haughty  and  arrogant 
pretenfions  to  a  divine  original. 

From  a  view  of  the  real  merits  of  that  celebrated 
work,  and  from  a  confideration  of  the  peculiar  cir- 
cumftances  under  which  it  was  written  and  delivered 
to  the  world  ;  from  its  want  of  invention,  of  order, 
of  confiilency  ;  from  the  real  character  and  abilities 
of  its  author  J  and  from  the  fignal  advantages  which  he 
enjoyed  in  a  language  copious  and  exprellive,  harmo- 
nious and  refined  ;  in  the  years  which  were  fpent.  in 
previous  meditation,  and  the  ftill  longer  fpace  which 
was  afterwards  employed  m  its.compofition  ;  and 
above  all,  in  the  opinions,  the  habits,  and  the  preju- 
dices of  his  countrymen  5  I  fay,  from  a  due  confidera- 
tion of  thefe  important  particulars,  we  are  fully  jufti- 
ned  in  refolving  all  its  merit  and  all  its  fuccefs,  into 
the  agency  of  ordinary  and  human  caufes. 

But  the  evidence  which  Mahomet  alledged  in  fup- 
port  of  the  character  he  had  affumed,  was  not  only  in 
itfclf  fallacious  and  equivocal ;  we  may  alfo  trace  plain 
marks  of  impolture  in  the  manner  in  which  that  evi- 
dence was  propofed  and  enforced.  Senfible  of  the 
weaknefs  of  his  credentials,  and  of  the  fufpicion  to 
v/hich  the  proofs  he  had  adduced  were  juftly  liable, 
he  anxioufly  laboured  to  miflead  the  unwary,  and  to 
confound  the  ignorant  by  the  arrogance  of  his  claims, 
and  the  confidence  of  his  affertions. 

Thus,  inftead  of  delivering  his  pretended  revela- 
tion to  his  followers,  and  leaving  it  to  (land  or  fall 
by  the  determination  of  their  own  cool  and  difpaf- 
fionate  judgment,  he  endeavoured  to  anticipate  their 
opinions,  employed  every  artifice  to  enhance  its  mcr- 
K         '  it. 


146  S    E     R     M    O    N      VI. 

it,  and  cnibrciceJ  every  opportunity  to  exaggerate  iH 
excellence  by  the  molt  pompous  and  elaborate  enco- 
miums on  its  perfection. 

Hence  arofe  his  bold  and  haughty  defiance  of  the 
united  powers  of  every  order  of  created  beings,  to 
produce  a  work  of  equal  beauty  and  fiiblimity  with 
the  miraculous  Koran  ;  hence  too  proceeded  hh 
groundlefs,  yet  oftentatious  appeal  to  the  teftimony 
of  the  ancient  prophets  ;  from  whofe  writings  he  wa!: 
confeffedly  unable  to  produce  a  fmgle  prcdiftioni 
which  could,  with  any  probability  of  conffruftion, 
be  wrefted  to  favour  his  pretenfions. 

Compelled  by  the  nature  of  his  fitdation  and  de- 
fign,  to  fupport  one  impious  falfehood  by  another 
{till  more  atrocious,  the  artifice  and  the  audacity  of 
the  impoftor  carried  him  yet  farther  ;  and,  in  order 
to  afford  Ibme  countenance  to  his  extravagant  appeal 
to  the  evidence  of  prophecy,  induced  him  to 
charge  both  Jews  and  Chriftians  with  the  odious, 
but  impoffible  crime  of  corrupting  their  fcriptures. 

Such  were  the  vain  pretences,  and  fuch  the  unfub- 
ftantiai  proofs  by  which  the  prophet  of  Arabia  labour- 
ed to  confirm  and  to  authenticate  his  mifiion.  But 
far  different  was  the  conduct,  and  different  the  evi- 
dence, vv'hich  was  adduced  by  Jefus  Chrift,  in  fupport 
of  his  claim  to  the  charafter  and  office  of  the  Mefliahv 

Into  this  contraft,  however,  the  time  wiH  not  at  pre^ 
fent  permit  me  to  enter.  The  confideration  of  that 
long  and  aftonifliing  train  of  Miracles,  and  of  that 
equally  ftupendous  chain  of  prophecies,  on  whofe 
colleftive  evidence,  as  on  a  firm  and  immoveable  ba- 
fis,  our  holy  religion  tiltlmately  refts  would  unavoid>- 
ably  lead  me  into  too  wide  a  field  of  inveftigation. 

The  infinite  iniportance  of  the  fubje^l:s  naturally 
demands  Our  mod  ferious  and  earned  attention,  and 
io,  I  truil,  fufficient  fully  to  juftify  me  in  reserving 
themasobjedsof  fulur,  aidmcre  particular  difcuffior?.^ 

SERMON  , 


SERMON       VII. 

JOHN    X.  25. 

JESUS  AS'SWERED THE  WORKS  THAT  I  DO  IN  MY  FATHER'S  NAME, 

THEY    BEAR  WITNESS  OF  ME. 


H 


.AVING  in  my  laft  difcourfe  endeavour- 
ed to  expofe  that  empty  ihew  of  external  evidence, 
by  which  the  Arabian  impoftor  laboured  to  fupport 
his  impious  pretenfions,  I  now  proceed,  in  purfuance 
of  my  general  plan,  to  examine  and  ftate  the  proofs 
on  which  Jefus  Chrifl:  relied  his  claim  to  the  charac- 
ter of  a  divine  teacher.  In  the  words  which  1  have 
now  read  to  you,  our  Lord  replies  to  the  captious 
queftions  of  the  Jews  concerning  his  dignity  and  of- 
fice ;  and  refers  them  to  the  Miracles  which  he 
wrought  as  affording  plain  and  undeniable  evidence 
of  his  milTion. 

Every  one  knows,  what  Is  meant  by  a  Miracle ; 
though  divines  have  differed  about  the  preclTe  terms 
of  definition.  Some  have  defined  it  in  language  too 
loofe  and  equivocal  ;  and  have  thus  confounded  that 
which  is  unaccountable  with  that  which  Is  miracu- 
lous :  others,  to  avoid  this  extreme,  have  fo  narrowed 
the  definition  as  to  make  it  Inapplicable  even  to  events 
which  are  truly  entitled  to  that  denomination.  1  vviil 
not  attempt  to  give  fuch  a  definition  as  fhall  be  exad: 
without  being  defedive  ;  and  comprehenfive  without 
being  redundant.  It  is  fuificient  to  fay,  that  by  a  Mi- 
racle I  mean,  "  An  event  out  of  the  ordinary  and 
fettled  courfe  of  nature,  and  fuch  as  could  not  have 
been  produced  either  by  the  operation  of  its  general 
K  2  laws 


148  SERMON       Vir. 

laws,  or  the  combination  of  contingent  circum- 
fiances  :'*  Or — "  An  operation  performed  by  any- 
particular  agent,  which  tranfcends  his  fkill  and  pow- 
er, and  which  required  the  aflidance  of  a  fupernatur- 
al  being/' 

*  A  celebrated  champion  of  infidelity,  has  infidi- 
oufly  or  erroneoufly  maintained  a  Miracle  fo  be  con- 
trary to  experience  •,  whereas  it  is  in  reality  only  dif- 
ferent from  it.  Experience  informs  us,  that  one 
event  has  happened  often — teftimony  informs  us  that 
another  extent  has  happened  once,  or  more.  That  dif- 
eafes  fhould  be  generally  cured  by  the  application  of 
external  caufes,  and  fometimes  at  the  mere  word  of  a 
prophet,  and  without  the  vifible  application  of  caufes, 
are  fads  not  inconfifl'ent  with  each  other  in  the  na- 
ture of  things  th^mfelves,  or  irreconcileable  accord- 
ing to  our  ideas.  Each  fad:  may  arife  from  its  own 
proper  caufe  ;  each  may  exifl  independently  of  the 
Other ;  and  each  is  known  by  its  own  proper  proof, 
be  it  of  fenfe  or  teftimony.  As  fecret  caufes  often 
produce  events  contrary  to  thofe  we  do  expert  froni 
experience,  it  is  equally  conceivable  that  events 
fhould  fometim.es  be  produced  which  we  do  not  ezi- 
ped:. 

To  pronounce  therefore  a  Miracle  to  be  falfe,  be- 
caufe  it  is  different  from  experience,  is  only  to  con- 
clude againft  its  general  exiflence  from  the  very  cir- 
cumftance  which  conflitutes  its  particular  nature  : 
for  if  it  were  not  different  from  experience,  where 
would  be  its  fmgularity  ?  Or  what  particular  proof 
could  be  drawn  from  it,  if  it  happened  according  to 
the  ordinary  train  of  human  events,  or  was  includ- 
ed ill  the  operation  of  the  general  laws  of  nature.^ 
We  grant  that  it  does  differ  frpm  experience  :  but 
we  do  no  prefume  to  make  our  experience  the  flan- 
dard  of  the  divine  condud.     He  that  acknowledges 

a  God 

*  Mr.  HumCt 


•S'    E    R    M    O    N      Vir. 


1 49 


a  God,  mufl  at  leafl:  admit  the  pofTibility  of  a  Miracle. 
The  Atheift  that  makes  him  infeparable  from  what  is 
called  nature,  and  binds  him  to  its  laws  by  an  inlur- 
mountable  neceflity  ;  that  deprives  him  of  will,  and 
wifdom,  and  power,  as  a  diftindt  and  independent  Be- 
ing, may  deny  even  the  very  poffibility  of  a  miracu- 
lous interpofition,  which  can  in  any  inftance  fufpend 
or  countera^:  thofe  general  laws  by  which  the  world 
is  governed.  But  he  who  allows  of  a  firll  caufe  in  it- 
ielf  perfect  a»d  intelligent,  abftraftedly  from  thofe  ef- 
fects which  his  wifdom  and  power  have  produced, 
piuft  at  the  fame  t  jme  allow,  that  this  caufe  can  be  under 
no  fuch  reft|-aints  as  to  be  debarred  the  liberty  of  con- 
troling  its  laws  as  often  as  it  fees  fit.  Surely  the  Being 
that  made  the  world,  can  govern  it,  or  any  part  of  it, 
in  fuch  a  manner  as  he  pleafes  :  and  he  that  conftitut- 
ed  the  very  laws  by  which  it  is  in  general  conducted, 
may  fufpend  the  operation  of  thofe  laws  in  any  given 
inftance  ;  or  imprefs  new  powers  on  matter,  in  order 
to  produce  new  and  extraordinary  eife^s. 

Here  indeed  it  is  proper  for  me  to  obferve,  that 
the  force  exerted  in  every  Miracle  is  finite,  and 
may,  in  many  cafes,  be  in  itfelf  far  lefs  than  what  we 
fee  employed  in  the  ordinary  courfe  of  the  world. 
The  fudden  fufpenfion  of  the  force,  which  preferves 
any  one  planet  in  its  orbit,  is  lefs  than  th  e  conftant 
exercife  of  that  force,  which  preferves  all  the 
planets  in  their  refpeclive  orbits  ;  and  yet  if  may 
be  properly  miraculous.  It  is  not  therefore  nee- 
effary  -to  fay,  that  Miracles  cannot  be  performed  by 
a  power  lefs  than  infinite.  That  no  beings  can  change, 
or  counterad,  or  fuperfede  the  order  of  things,  as  ef- 
tablilhed  by  the  Deity,  without  his  appointment,  is 
indeed  the  clear  and  neceifary  confequence  of  his 
omnipotence  ;  but  that  he  may  appoint  them  to 
change  it,  involves  no  contradiction  :  that  purpofes 
of  the  higheft  moment  may  be  anfv/ered  by  fuch  ap« 
pointment,  implies  no  abfurdity  ;  and  therefore,  in 
K  3  the 


ISO  SERMON       Vll. 

the  cafe  of  Miracles,  whether  the  Deity  performs 
them  immediately  by  himfelf,  or  mediately  by  other 
agents,  the  great  ends  of  religion  are  equally  fecur.ed," 
and  the  proofs  of  his  interpofition  may  be  equally 
luminous. 

Miracles  may  be  claiTcd  under  two  heads :  thofe 
which  confift  in  a  train  or  cojnb'Diation  of  events,  which 
could  not  have  refulted  from  the  ordinary  arrange- 
ments of  Providence  ;  and  thofe  particular  cperatiofis 
which  are  performed  by  inflruments  and  agents  in- 
competent to  effect  them  without  a  preternatural 
power. 

In  the  conduft  of  Providence  refpefting  the  Jewiili 
people,  from  the  earlieft  periods  of  their  exiftence,  as 
a  diilinft  clafs  of  fociety,  to  the  prefent  time,  we  be- 
hold a  fingularity  of  circumilance  and  procedure, 
which  we  cannot  account  for  on  common  principles.. 
Comparing  their  condition  and  fituation  with  that  of 
other  nations,  we  can  meet  with  nothing  fmiilar  to  it 
in  the  hiftoyy  of  mankind.  So  remarkable  a  differ- 
ence, confpic\ious  in  every  revolution  of  their  hiftorv, 
could  not  have  fubfilted  through  mere  accident. 
There  muft  have  been  a  caufe  adequate  to  fo  extraor- 
dinary an  effeft.  •  Now,  what  fhould  this  caufe  be, 
but  an  interpofition  of  Providence  in  a  manner  dif- 
ferent from  the  courfe  of  its  general  government  ;— r- 
for  the  phenomenon  cannot  be  explained  by  any  ap- 
plication of  thofe  general  caufes  and  effeds  that  ope- 
rate in  other  cafes.  ■  .  • 

The  griginal  propagation  of  Chriftianity  was  like- 
wife  an  event,  which  clearly  difcovered  a  miraculous 
interpofition.  The  circumftances  which  attended  it 
were  fuch,  as  cannot  rationally  be  accounted  for  on 
any  other  poftulatum.  I  have  already  confidered 
this  fubjeft  at  large.  I  would  now  obfervc,  that  the 
inftitutions  of  the  Law  and  the  Gofpel  may  not  only 
appeal  for  their  confirmation  to  a  train  (f  events, 
which,  taken  in  a  general  and  combined  vievi^,  point 

out 


SERMON       VII. 


151 


Qixt  an  extraordinary  defignatlon,  and  vindicate  their 
claim  to  a  divine  authority  ;  but  alio  to  a  number  of 
particular  operations,  which,  cdnfidered  difiinftly,  or 
in  a  feparate  and  detached  light,  evidently  difplay  a 
fupernalural  power,  immediately  exerted  on  the  oc- 
cafion. 

Since  Chrifl:  himfelf  conflantly  appealed  to  thefe 
works  as  the  evidences  of  his  divine  miflion  and  char- 
rafter,  we  will  briefly  examine,  how  far  they  jullified 
and  confirmed  his  pretenfions. 

That  our  Lord  laid  the  greatefl:  ftrefs  on  the  evir 
dence  they  afforded  ;  nay,  that  he  confidered  that 
evidence  as  fuflicient  to  authenticate  his  claims  to  the 
office  of  the  Mclliah  with  all  reafonable  and  well  dif- 
pofed  inquirers,  is  manifcft  not  only  from  the  words 
of  my  text,  but  alfo  from  a  great  variety  of  other  paf- 
fages  in  the  ILvangeHfts. 

Thus,  when  the  difciples  of  John  were  fent  to  Chrifl 
to  receive  from  his  own  lips  the  moft  fatisfaclory 
proofs  of  his  divine  mifhon,  he  referred  them  to  his 
Miracles.  *  Go,  faid  he,  andjljew  to  John  again  thofc 
things  which  ye  hear  and  fee  :  the  blind  receive  their 
fight,  the  lame  walk,  the  lepers  are  clcanfed,  the  dccf 
hear,  and  the  dead  are  raifed  up.  Again,  \  Jf  I  do  not 
the  works  of  my  Father,  believe  me  not  :  but  if  I  do, 
though  ye  believe  not  me,  believe  the  works. 

This  appeal  to  Miracles  was  founded  on  the  follow- 
ing juft  and  obvious  grounds. 

First,  that  they  are  vifible  proofs  of  divine  appro- 
bation, as  well  as  of  divine  power  ;  for  it  would  have 
been  incon^lufivje  to  have  refted  an  appeal  on  the  tei- 
timony  of  the  latter,  if  it  had  not  at  the  fame  time 
included  an  evidence  of  the  former  :  and  it  was  in- 
deed a  natural  inference,  that  working  of  Miracles  in 
defence  of  a  particular  caufe,  was  the  feal  of  Heaven 
{o  the  truth  of  th?.t  caufe.  To  fuppofc  the  contrar v^ 
"K  4  would 

Mat,  li.  4.  I^Jchnx.  aj. 


152  SERMON      VU. 

wcJuld  be  to  fuppofe,  that  God  not  only  permitted  his 
creatures  to  be  deceived  ;  but  that  he  deviated  from 
the  ordinary  courfe  of  his  providence,  purpofely  with 
a  view  to  deceive  them.  The  conclufion  which  the 
man,  whom  our  Saviour  reftored  to  fight,  drew  from 
this  Miracle,  was  exceedingly  jufl,  and  founded  on 
the  common  fentiments  and  impreffions  of  the  hu- 
man heart.  *  We  know,  fays  he,  t/jat  God  hcarctb  not 
Jinners  :  but  if  any  man  be  a  ivorjhipper  of  God,  and 
doeth  his  will,  him  he  heareth.  Since  the  world  began 
was  it  not  heard,  that  any  man  opened  the  eyes  of  one 
that  was  born  blind.  If  this  ?nan  were  not  of  God,  he 
could  do  nothing.  If  the  caufe  which  our  Lord  was  en- 
gaged in,  had  not  been  approved  of  by  God,  it 
would  not  been  honoured  with  the  feal  of  Miracles  : 
for  the  divine  power  can  never  be  fuppofed  to  coun- 
teraft  the  divine  wlil.  This  would  be  to  fet  his  na- 
ture at  variance  with  itfelf ;  and  by  deftroying  his 
fimplicity,  would  deflroy  his  happinefs,  and  terminate 
in  confufion  and  mifery. 

Hence  we  may  jullly  rejefl;  as  Incredible  thofe  Mi- 
racles, which  have  been  afcribed  to  the  interpofition 
of  wicked  fpirits.  The  poffibility  of  their  interference 
is  a  mere  hypothefis,  depending  upon  gratuitous  af- 
fumptron,  and  leading  to  veiry  dangerous  confe- 
quences  :  and  the  particular  instances  in  which  cred- 
ulous fuperflition,  or  perverted  philofophy,  has  fup- 
pofed them  to  interfere,  are,  as  Fadls,  deflitute  of 
any  clear  and  folid  evidence,  or  as  Effects,  often  re- 
folvable  into  natural  caufes. 

Secondly,  when  our  Lord  appealed  to  his  Mira- 
cles as  proofs  of  his  divine  milTion,  it  prefuppofed 
that  thofe  Miracles  were  of  fuch  a  nature  as  would 
bear  the  flriftefl  examination  ;  that  they  had  all  thofe 
criteria,  which  could  pofTibly  diflinguifh  them  from 
the  delufions  of  enthufiafm,  and  the  artifices  of  im- 

polKire  J 

"John  ix.  31,  32. 


^^^  #  #  ^  l^ 


pofture  ;  elfe  the  appeal  would  have 
and  equivocal. 

He  appealed  to  them  with  all  the*' 
upright  mind,  "totally  poflefled  with  a  c( 
their  truth  and  reality.     This  appeal 
out  into  any  laboured  argument ;  nor  adors^d  by^i 
of  the  embellilhments  of  language.     It"  Ws^,  Ihprt,  p 
fmiple,  and  decifive.     He  neither  reafoned.  ilo,r  der^' 
claimed  on  their  nature,  or  their  defign.     IJig  Cyarely. 
pointed  to  them  as  plain  and  indubitable  fa6is,  fuch' . 
as  fpoke  their  own  meaning,  and  carriM  with  ihera 
their  own  authority. 

The  Miracles  which  our  Lord  performed,  were  too 
public  to  be  fufpe»5ted  of  impoftuj-e ';  and  being.ob- 
je£ls  of  fenfe,  they  were  fecured  againft  the  char^ 
of  enthufiafm.  An  impoflor  would  not  l^rve  acled* 
fo  abfurdly,  as  to  have  refqued  his  credit  on  the  per->  - 
formance  of  what  he  mud  have  known  it  was  not  in 
his  power  to  effedl.  And  though  an  enthufiaft,  from 
the  warmth  of  imagination,  might  have  flattened  him- 
felf  with  a  full  perfuafion  of  iiis  being  able  to  perform 
fome  miraculous  work  ;  yet  when  the  trial  tVas  re- 
ferred to  an  objeft  of  fenfe,  the  event  muft  foon  have 
expofed  the  delulion.  The  impofiior  would  not  have 
dared  to  fay  to  the  blind.  Receive  thy  ftght^  to  the  . 
deaf.  Hear,  to  the  dumb.  Speak,  to  the  dead,  Arife,  to 
the  raging  of  the  fea,-  Beji'dl  ;  left  he  fliould  injure, 
the  credit  of  his  caufe,  by  imdertaking  more  than  h^ 
could  perform.  And  though  the  enthufiaft,  under 
the  delufion  of  his  pailions  might  have  confidently 
commanded  difeafe  to  fly,  and  the  powers  of  nature 
to  be  fubjeci;  to  his  control  ;  yet  their  obedience 
would  not  have  followed  his  command. 

The  Miracles  of  Chrift  then  were  fuch  as  an  impof- 
tor  would  not  have  attempted  ;  and  fuch  as  an  en- 
thufiaft could  not  have  eftefted.  They  had  no  dif- 
guife  J    and  were  in  a  variety  of  inftances  of  fuch  a 

nature, 


■% 


}54 


SERMON      VII. 


ijature,  as  to  preclude  the  very  poflibility  of  collufion. 
They  were  performed  in  the  midft  of  his  bittereil  ene- 
mies, ;  '^nd  were  fo  palpable  and  cer).ain  as  to  extort 
the  following  aQknowledgement  even  from  perfons 
who  were  rr^ofl  eager  to  oppofe  his  dodrines,  and  to 
difcredit  his  pretenfions  :  *  T/jis  ?nan  doeth  mi^ny  Mi- 
racles.    Ifivc  let  him  thus  alone ^  all  7nen  will  believe  on 

The  Miracles  Chrift  performed,  were  indeed  fuf- 
ficient  to  alarm  the  fears  of  thofe  whofe  downfal  was 
involved  in  his  fuccefs.  And  it  was  impoilible  for 
them  to  deny  the  fads,  which  fo  many  thoufands 
were  ready  to  atteil  on  evidence  too  certain  to  admit 
even  the  poflibility  of  miftake,  delufion,  or  impof- 
ture.  But  his  enemies,  who  admitted  their  reality 
and  yet  refifted  their  defign,  by  not  acknowledging 
the  perfon  who  wrought  them  to  be  the  Melliah,  Iiad 
recourfe  to  the  mod  impious  and  mod  abfurd  fuppo- 
fitions,  in  order  to  evade  their  evidence.  The  hea- 
then imputed  them  to  fome  occult  power  of  magic  ; 
and  thus  applied  vv^hat  h^s  no  exiftence  in  nature,  in 
order  to  account  for  a  phenomenon  t^at  exifted  out 
of  its  common  cqurf^.  The  (lories  of  the  Jev/s,  who 
confelTed  the  Miracles,  but  denied  what  they  were  in- 
tended to  eltablilli,  are  two  ridiculous  to  be  mention- 
ed. I  mufl  not,  however,  omit  to  take  notice  of  the, 
wicked  and  biafphemous  cavil  pf  the  Pharifees,  and 
the  noble  reply  which  our  Lord  made  to  it.  They 
conld  not  deny  the  faft,  but  they  imputed  it  to  the. 
agency  of  an  infernal  fpirit.  f  This  fellow ^faid  they^ 
doth  not  caji  out  devils  but  by  Beelzebub  the  prince  of 
the  devils.  A?id  Jcfiis  knew  tlmr  thoughts  and  /aid 
nnto  them^  Every  kingdom  divided  againjl  itfelf  i^ 
brought  to  defolation  ;  and  every  city  or  houfe  divided 
againjl  itfelf]ha!l  not  Jl and  :  and  if  Satan  cajl  out  Satan^ 
be  is  divided  againjl  himfelf  ;  how  foall  then  his  kingdo?;^ 
Jland?  The 

*  John  xi.  47,  48.  t  Matt.  xii.  24. 


3    E     R    M    O    N      Vil.  155 

The  purity  of  the  doftrine  which  was  taught  by 
our  blefled  Lord,  was  totally  adverfe  to  the  kingdom 
ofdarknefs.  It  tended  to  overthrow  it,  bytheintro- 
dudion  of  principles  far  different  from  thofe  M'hich 
Satan  would  infpire  ;  and  by  profecuting  objeds  total- 
ly oppofite  to  thofe  which  that  wicked  and  malignant 
fpirit  would  tempt  us  to  purfue  :  iO  that  in  propor^ 
tion  to  the  prevalence  of  the  kingdom  of  Chrift,  the 
kingdom  of  Satan  would  of  courfe  be  diminiflicd. 
Now,  fuppofmg  Miracles  to  be  in  the  poAver  of  an  infer- 
nal fpirit,  can  it  be  imagined  that  he  would  commu- 
nicate an  ability  of  performing  them  to  perfons,  who 
were  counterading  his  defigns  ?  Would  he  by  ihenx 
give  credit  to  a  caufc,  that  tended  to  bring  his  own 
into  difgrace  ? 

Thus,  as  our  Saviour  appealed  to  Miracles  as 
proofs  of  hi's  power  ;  fo  he  appealed  to  the  inherent 
worth  and  purity  of  the  doftrines  they  were  intended 
to  bear  witnefs  to,  as  a  proof  that  the  power  was  of 
God.  In  this  manner  do  the  external  and  internal 
evidences  give  and  receive  mutual  confirmation,  ancj 
mutual  luftre. 

■  The  trutk  of  the  Chriftian  religion  does  not,  how- 
ever, wholly  depend  on  the  Miracles  wrought  by  its 
divine  founder,  though  fufficient  in  themfelves  to  ef- 
tablifh  his  claims  :  but  in  order  to  give  the  evidence 
of  Miracles  the  ftrongefi:  force  they  could  pollibly  ac- 
quire, that  evidence  was  extended  flill  farther  ;  and 
the  fame  power  that  our  Lord  pofleifed,  was  commu- 
nicated to  his  difciples,  and  their  more  immediate 
iiiccelfors.  Vv^hiKl  yet  on  earth,  he  imparted  to  them 
this  extraordinary  gift,  as  the  feal  of  their  commif- 
fion,  when  he  fent  them  to  preach  the  gofpel  :  and 
after  his  glorious  rcfurredion  and  afcenfion  into  heav- 
en, they  were  endowed  with  powers  yet  more  ftu- 
pendous.  Senfible  of  the  validity  of  this  kind  of 
evidence,  the  apollles  of  our  Lord,  with  the  fame  art- 

■    le[s 


i'5$  SERMON      VII. 

lefs  fimpHcIty,  and  the  fame  boldnefs  of  confcious 
integfity,  which  diftinguifhed  their  great  mafter,  co'n- 
ftantly  infilled  upon  the  Miracles  they  wrought^ 
as  ftrong  and^undeniable  proofs  of  the  truth  of  their 
dodrines.  Thus  the  Miracles  of  our  blefled  Lord 
may  be  juftly  confidered  as  the  evidence  of  his  divine 
miffion  and  character. 

If  we  confider  their  nature,  their  greatnefs,  and 
their  number  ;  and  if  to  this  confideration  we  add 
that  which  refpedts  their  end  and  defign,  we  mufl  acr 
knowledge,  that  no  one  could  have  performed  them^ 
unlefs  God  was  with  him.  They  were  too  public  to 
be  the  artifices  of  impofture  ;  too  fubltantial  and  too 
numerous,  to  afford  the  flightefl:  fufpicion  of  un- 
defigned  and  fortuitous  coincidence.  In  a  word,  fup- 
pofmg  that  the  divine  Being  fhould  in  any  inftance 
fo  far  counteraQ;  the  common  laws  of  nature,  as  to 
produce  a  Miracle ;  and  fhould  defign  that  Miracle 
as  a  monument  to  futtire  times,  of  the  truth  of  any 
particular  doftrine,  we  cannot  conceive  any  mode  of 
communicating  it  more  effeftual  than  that  which  hn 
has  chofen.  Stronger  proofs  could  not  be  afforded, 
confiftently  with  the  defign  of  the  Gofpel,  which  is 
not  to  overpower  our  underflantiings  by  an  irrefifti-' 
ble  and  compulfory  light,  but  to  afford  us  fuch  ra- 
tional evidence  as  is  fufficient  to  fatisfy  moral  inquir- 
ers, who  are  endowed  with  faculties  to  perceive  the 
truth  ;  bqt  at  the  fame  time  who  alfo  have  power  to- 
tally to  refift  it,  and  finally  to  forfeit  all  its  bleffings.' 

It  v/ould  lead  me  too  far  to  purfue  the  fubjed  of 
Miracles  in  detail.  What  I  have  to  urge,  may  be, 
however,  comprized  under  the  following  heads. 

Thefe  Miracles  were  of  a  nature  too  palpable  to  be 
miftaken.  They  were  the  objects  of  fenfe  ;  and  not 
the  precarious  fpeculations  of  reafon  concerning  what 
God  might  do  ;  or  the  chimerical  fuggeftions  of  an- 
cy  concerning  what  he  did.  The  fads  were  record- 
ed  - 


S    E     R    M    O  :N      Vll.  15^  ji,. 

■  "'% 
cd  by  thofe  who  mud  know  whether  they  were  true      '' 

br  fahe.  The  pcrlbns  who  recorded  them,  were  uni 
der  no  poffible  temptations  todeceive  the  world.  ;  We 
<:an  only  account  for  their  conduct  on  the  fuppofition 
of  their  nioft  perfeft  convidion,  and  difmterefted 
zeal.  That  they  Ihould  aflert  what  they  luiew  to  be 
falfe  ;  that  they  fliould  publifn  it  with  fo  much  ar- 
dour ;  that  they  ftiould  refque  every  thing  dear  td 
humanity,  in  order  to  maintain  it  ;  and  at  lafl  fub- 
mit  to  death,  in  order  to  attelt  their  perfuafion  of  its 
truth  in  thofe  moments  when  impodure  ufualiy  drops 
its  maft:,  and  enthufiafm  loffes  its  confidence ;  that 
they  fhould  act  thus'  in  oppofition  to  every  dictate  of 
common  fenfe,  and  every  principle  of  common  hon- 
cfly,  every  reftraint  of  ihame,  and  every  impulfe  of 
felfifnnefs ;  is  a  phenomenon  not  lefs  irreconcileable 
to  the  moral  ftate  of  things  than  Miracles  are  to  the 
natural  conflitution  of  the  world.  Falfehood  natural- 
ly entangles  men  in  contradidtion,  and  confounds 
them  with  difmay  :  but  the  love  of  truth  invigorates 
the  mind  ;  the  confcioufnefs  of  integrity  anticipates 
the  approbation  of  God  ;  and  confcience  creates  a 
fortitude,  to  which  niere  unfupported  nature  is  often, 
a  ftranger."* 

The  divine  miflion  of  oiir  blefied  Lord  was  not  on- 
ly fupported  by  a  variety  of  Miracles  which  carried 
with  them  every  mark  of  a  fupernatural  power,  and 
were  immediate  and  vifible  evidences  of  the  concur- 
rence of  the  great  ruler  of  nature  in  that  caufe  which 
they  were  brought  to  defend  ;  but  it  was  illuftrated 
and  confirmed  by  a  train  of  Prophecies,  which  be- 
ginning with  the  fall,  opened  with  greater  luftre  and 
with  a  wider  profpeO:,  as  the  fulneis  of  time  drew 
near,  in  which  they  were  to  receive  their  accomplifh- 
<ment. 

To 

For  iome  furthsr  obftryations  oa  Miracles,  fee  the  Note*. 


t^S 


S    E    R    ]M    o    N      nt 


To  Prophecies  then  as  well  as  Miracles,  both  Clirift 
and  his  Apoflles  frequently  appealed,  as  proofs  of 
his  miirion.  But  he  did  not,  like  Mahomet,  build 
his  pretenfions  on  fome  predictions  that  had  no  exif- 
tence  ;  or  on  others  of  which  the  conveyance  was 
traditionary,  and  the  meaning  was  equivocal.  On 
the  contrary  he  appealed  to  thofe  that  were  aftually 
contained  in  public  and  folemn  records,  and  which 
had  been  preferved  for  ages,  with  the  care  and  rev- 
erence which  was  due  to  their  high  authority  and 
momentuous  import.  Thefe  records  were  prderved 
in  the  hands  of  his  enemies,  v.ho  admitted  their  di- 
vinity, and  were  well  informed  of  their  contents,  fo 
that  he  could  not  be  accufed  of  fupporting  his  claims 
by  doubtful  and  difgraceful  evidence  ;  by  writings 
which  long  neglect  had  obfcured,  or  infidious  arti- 
fice had  mutilated  ;  by  inferences  from  preceding 
records,  which  could  not  be  contradicted,  or  by  af- 
fumptions  which  lay  out  of  the  reach  of  ferious  and 
direft  confutation.  Nor  lefs  in  nature  and  quality^ 
than  in  origin  and  credit,  were  the  Prophecies  which 
our  Lord  appealed  to,  unlike  thofe  which  Mahomet 
pretended  to  adduce  in  his  favour  ;  or  thofe  which  his 
infatuated  followers  in  later  ages  aifeded  to  difcover 
in  the  Scriptures,  and  which  they  have  wrefted  with 
more  abfurdity  than  plaufibility  in  fupport  of  their 
prophet. 

The  Prophecies  which  refpedt  the  Meffiah,  are 
neither  few  in  number,  nor  vague  and  equivocal  in 
their  reference  ;  but  numerous,  pointed,  and  partic- 
tdar.  They  bear  on  them  thofe  difcriminating  marks 
by  wliich  divine  infpiration  may  be  diflinguiflied  from 
the  conjeftures  of  human  fagacity  ;  and  a  neceffary 
or  probable  event,  from  a  cafual  and  uncertain  con- 
tingency. They  are  fuch  as  cannot  be  referred  to 
the  dictates  of  mere  natural  penetration,  becaufe  they 
are  not  confmed  to  general  occurrences  j  but  point 


SERMON      VII.  f^5( 

diit  with  fmgular  exadnefs  a  variety  of  minute  cir- 
cumltances  relating  to  times,  places,  and  perfons, 
which  were  neither  objccls  ot  lore-fight  nor  conjee- 
furc,  becaufe  they  were  not  iieccffariiy  connefted  with 
the  principal  event,  or  even  probable  either  in  them- 
felves  or  ill  their  relation.  They  were  fuch  as  could 
only  have  occurred  to  a  mind  that  was  under  the  im- 
mediate influence  of  the  divinity,  by  which  diflant 
periods  were  revealed  and  the  ilcrets  of  unborn  ages 
difclofed. 

The  fcheme  of  Prophecy  c-onfidered  in  its  firft  o- 
pening,  its  gradual  advance,  and  its  final  and  full 
t'ompletion  in  the  advent,  the  niiniftry,  the  death,  and 
refurre^lion  of  the  Melliah,  and  the  eMtenfive  prog- 
reL-;  of  his  gofpel  ameng  thp  Gentiles,  together  with 
its  bleifed  influence  on  individuals,  focieties,  coun- 
tries, and  the  whole  race  of  mankind  ;  is  an  objeft 
the  greateft  and  mofl  fublimc  that  imagination  can 
conceive  ;  and  the  mofl  plealing  and  important  that 
the  humah  mind  c«n  contemplate. 

We  behold  the  promife  of  a  Redeemed  given  to  our 
firfl  parents  immediately  after  the  fall,  in  obfcure  and 
general  terms.  It  foretold  a  vidlory  that  would  be 
gained  over  the  enemy  that  had  deceived  and  con- 
quered them  ;  a  vicliory  the  mofl  illuflrious  in  its 
effects  and  confequences  ;  and  which  fliould  amply 
revenge  on  the  ferpcnfs  bead  the  evils  and  miferies 
which  he  had  introduced  into  the  world. 

We  behold  the  promife  renewed  in  fomewhat 
clearer  language  to  the  Patriarchs  ;  particularly  to 
Abraham,  the  great  father  of  the  faithful. 

Here  the  great  purpofes  of  Pro^nidence  begin,  to  dif-. 
tlofe  themfelves  with  a  fuller  and  brighter  lufter  at 
every  iicp.  With  this  venerable  patriarch  the  Al- 
mighty condefcended  to  enter  into  a  pecuHar  cov^ 
enant  ;  and,  to  excite  his  obedience,  he  promifed  to 
raife  up  from  him  a  great  nation  ;  to  take  him  and 
his  family  under  his  immediate  patronage  :  and  to 

make 


fr-  «..■■'.   V 

^  ■■""■'■  \ 

'    ^^(^^  \        S.  y^     R    M    ©     N      VII. 

make  all  the  nsations  of  the  earth  bleffed  through  him.* 
--  The  latter  part  of  this  promife  is  peculiarly  memo- 
fa^ble,  as  containing  in  it  the  proper  end  for  which 
God  had  chofen  and  feparated  him  and  his  poflerity. 
it  is, Very  fitly  made  by  the  facred  writers  the  founda- 
tion,of  God's  difpenfations  to  him  ;  and  may  be  re- 
garded as  a  mark  todiredl  the  reader  to  the  great  ob- 
ject, to  which  they  ultimately  referred. 

The  fc?ne  opens  with  on^  man  ;  and  extends  itfelf 
wider  and  wider,  till  we  Tee  the  light  of  divine  truth 
dift'ufmg  its  influence  over>the  earth  by  Jefus  Chrift, 
who  according  to  the  ilefh.  fprang  from  his  loins ; 
and  fulfilled  the  promife  made  unto  the  father,  that 
in  Ifaac  Jloould  hh  feed  be  called. 

We  firft  fee  the  promife  of  G^d  to  this  ancient  Pa- 
triarch fulfilled  by  giving  him  a  fon,  contrary  to  all 
human  expedtations.  The  next  grand  flep  of  its  ac- 
complifhment  was  in  the  twelve  Patriarchs.  We  fee 
them  through  the  amazing,  and  to  human  view,  in- 
comprehenfible  dire£l:ion  gf  divine  Providence,  fettled 
in  Egypt :  and  through  the  influence  of  Jofeph,  who 
miraculoufly  became  a  perfon  of  diftinguifhed  credit, 
and  confequence  in  the  court  of  Pharaoh,  treated 
tvith  peeuHar  refpe<El ;  and  indulged  with  allotments 
which  made  their  fituation  not  merely  commodious 
but  even  fplcndid. 

At  length  the  fcene  changes,  but  the  great  drama 
IS  ftill  carried  on.  Its  intricacies  are  unravelling, 
and  its  defign  unfolds  itfelf  more  and  more.  For 
what  can  baffle  eternal  wifdom  ?  Or  what  can  coun- 
teradt  the  might  of  omnipotence  ?  The  pofterity  of 
Ifrael  are  fubjecled  to  the  tyranny  of  a  king,  that  knew 
not  'Jofeph.  They  are  oppreflTed,  and  harrafled,  and 
reduced  to  the  moft  abject  ftate  of  penury  and  lervi- 
tude.  Their  cries,  however,  enter  into  the  ears  of 
the  Lord  God  of  Sabaoth  ;  and  a  dehverer  is  fent. 

He 

*  Gen.  xxii.  17,  18.  xxvi.  4, 


SERMON       VII.  i6i 

He  firft  attempts  to  deliver  them  by  the  voluntary 
conl'eat  of  Pharaoh.  He  endeavours  to  convince 
their  opprellbr  by  the  mod  awful  and  flupendous 
miracles,  that  God  was  with  his  people  of  a  truth  ; 
that  he  would  avenge  their  wrongs  ;  and  that  he  who 
oppofed  them  fought  againd  Heaven.  But  the 
haughty  fpirit  of  Pharaoh  difdained  fubmiffion  : 
though  conicience  fonietimes  was  appalled,  and  made 
him  anticipate  what  he  had  neither  the  courage  to 
defy,  nor  the  virtue  to  prevent.  When  arguments 
which  he  was  unable  to  confute,  aided  by  miracles 
he  was  unable  to  deny,  could  not  fhake  him  from  his 
purpofe  ;  when  every  conceflion  was  retracted,  as 
foon  as  it  was  made  ;  when  (tubbornnefs  and  irrefo- 
iution  aduated  him  alternately,  and  craft  was  called 
in  to  the  aid  of  violence  ;  Mofes,  by  the  command 
of  the  moft  h.igh  endeavoured  to  refcue  this  opprefled 
people  by  force. 

In  fpite  of  oppofition,  and  contrary  to  all  human 
profped:  of  fuccefs  in  the  arduous  and  hazardous  en- 
terprize,  he  left  Egypt ;  refolved  to  refift  if  purfued, 
and  to  die  rather  than  return  to  the  houfe  of  bondage. 
Under  the  greatefl;  difadvantages,  and  amidft  appear- 
ances the  moft  unpromifing,  this  great  man,  fupport- 
ed  by  the  arm  of  Omnipotence,  conducted  his  fol- 
lowers out  of  the  land  of  Egypt :  and  that  God  might 
Ihev/  his  power,  and  give  them  the  moft  undeniable 
proof  of  his  divine  patronage,  he  led  them  defigned- 
ly  out  of  the  direct  and  common  path,  and  brougl^t 
them  to  the  Hed  Sea.  There  the  Lord  made  bare 
his  arm,  opened  a  paffage  in  the  deep,  and  guided 
them  throufrh,  as  on  drv  land.  Miracles  were  dif- 
played  to  animate  their  hopes,  as  well  as  to  difpel 
their  fears.  Their  efcape  had  the  air  of  a  triumph  : 
where  they  had  paiTed  through  fafely  the  Egyptian 
hofts  v/ere  overwhelmed  v/ith  deftru0:ion. 

L  The 


1 62  SERMON      VII. 

The  difticulties  which  this  people  ftruggled  vtith 
in  a  barren  and  dangerous  wildernefs  were  pecuUar- 
ly  great  :  difficuhies  which  were  heightened  ftill  by 
their  own  ingratitude,  dilcontent  and  unbelief.  They 
laboured  under  all  the  calamities  of  pcflilence,  of 
famine,  and  of  war  ;  they  had  all  the  rage  of  the  ele- 
ments, and  all  the  dcfolation  of  the  earth  to  contend 
with.  Yet  ftill  amidlt  thefe  intricate  and  perilous 
Daths,  through  which  they  were  called  to  wander, 
the  unerring  purpofe  of  God  was  neither  fruftrated, 
nor  impeded.  The  plot,  viewed  only  in  broken 
and  detached  fcenes,  was  embarrafled  and  involved  ; 
but  there  was  an  Almighty  prefider  over  every  fuc* 
ceilive  event  who  by  a  gradual  evolution  of  his  defigns 
conferred  order  and  confiftency  on  the  whole. 

When  they  were  parched  with  thifft,  then  did 
Omnipotence  caufe  even  the  flinty  rock  to  flow  for 
their  refrefliment ;  when  hungry  and  faint  with  the 
toils  of  the  day,  then  did  Heaven  fupply  them  with 
its  own  manna,  and  fent  quails  into  their  camp  to 
fatisfy  their  extreme  neceilities.  By  the  fame  power 
the  vs^alls  of  a  fortified  city  fell  to  the  ground :  *  and 
the  fun  and  jnoon  Jlood  Ji'tll  in  their  habitation  at  the 
voice  of  the  leader  of  Ifrael. 

Armies  renowned  for  battle,  and  commanded  by 
fldlfui  and  powerful  leaders,  '^jcsve  driven  a/under  (to 
ufe  the  expreflive  language  of  fcripture)  like  the  foam 
upon  the  waters,  and  cut  off  as  the  tops  of  the  ears  of 
corn.-f  Surely  we  may  fay,  God  was  with  this 
people.  He  led  on  their  vi6lorious  bands  ;  con- 
ducted them  over  Jordan,  and  at  lall  fettled  them 
in  the  land  promifed  to  their  forefathers.  Here  he 
eltabliflied  his  throne,  and  erefted  his  temple.  Here 
\ie  delivered  the  great  ftatutes  of  his  kingdom,  the 
iavv's  of  righteoufnefs,  and  the  ordinances  of  diftinc- 
tion.  Here  too,  by  the  mouth  of  all  his  holy  pro- 
phets, he  gradually  difclofed  the  feveral  particulars  of 

the 

•  Hab.  iii.  ix.  f  llof.  X,  7.    J>\>,  iiiv.  24. 


SERMON      VIL  163 

the  grand  and  myfterious  fcheme  of  man's  redemp- 
tion ;  and  here  he  at  length  accompliflied  them  in 
that  great  event,  which  included  the  refult  of  all. 

The  important  purpofe  for  which  the  Jews  i?i  general 
had  been  thus  miraculoufly  feparated  from  the  reft  of 
mankind,  was  evidently  to  prepare  the  way  for  the 
coming  of  the  Mefiiah,  by  preferring  and  tranfmitting 
the  worfhip,  the  promifes,  and  the  predictions  of  the 
Almighty  to  future  generations.  The  particular  fep- 
aration  of  one  tribe  from  the  great  body  of  the  Jew- 
ifh  nation,  was  plainly  an  aft  of  the  fame  divine  pow- 
er, and  became  in  a  manner  equally  ilriking,  fubferv- 
ient  to  the  accompiiibment  of  the  fame  great  defign. 

As  he  who  was  to  blefs  all  the  families  of  the 
earth,  was  to  fpring  from  the  feed  of  Abraham,  fo  it 
was  foretold  that  he  Ihould  arife  out  of  the  tribe  of 
Judah,  which  was  a  particular  branch  of  that  general 
ilock.  For  the  fake  of  preferring  a  recorded  lineage 
in  uninterrupted  fucceilion,  this  tribe  was  kept  diftindt 
amidft  every  revolution  of  the  Jewifh  nation :  and 
amidft  the  depreffions  and  changes  of  its  various 
Aates,  as  it  had  been  foretold  by  Jacob,  Judah  main- 
tained within  itfelf  a  peculiar  prerogative  and  dignity, 
till  the  great  end  which  was  to  be  efFefted  by  its  fepa- 
ration  from  the  other  tribes  of  Ifrael,  as  well  as  from, 
the  world  in  general,  was  accompliflied.  The  pro- 
phecy limited  the  period  M-hen  thi'*  end  would  be 
fully  anfwered  ;  even  when  Shiloh,  W  the  Meffiah, 
fliould  come  :  and  then  its  authority  fliould  ceafe, 
and  the  very  enfigns  and  badges  of  its  former  digni- 
ty and  pre-eminence  fhould  be  no  more  ;  thefceptre 
fnould  depart  from  Judah  ;  a:jd  its  law-giver  Iliould 
lofe  all  authority  to  ena^t  laws,  and  ail  power  to  en- 
force them.* 

The  fcene  of  prophecy  opened  with  a  clearer  and 
more  majeltic  view  to  David  and  the  Prophets.     Da- 
L  2  vid 

•Gen.  xiix.  10. 


1 64  SERMON       VIl 

vid  foretold  the  change  of  the  order  of  the  priellhood 
by  the  Mclliah  ;  the  office  he  fliould  himl'elf  fuftain  ; 
the  fufFerings  he  fliould  undergo  ;  and  the  glorious 
triumphs  he  Ihould  enjoy  from  his  refurr^iction,  his  af- 
cenfion,  and  the  extenfive  propagation  of  his  gofpel.*' 

In  procefs  of  time  it  difclofcu  fecrets  Itill  more  in- 
fcrutable  to  human  penetration  ;  and  unfolded,  to 
the  aftoniihed  eye,  events  and  circumllances  that 
were  beyond  the  power  of  imagination  to  conceive, 
or  of  expectation  to  anticipate  :  events  of  which  pref- 
ent  appearances  gave  no  intimation  ;  and  circumftan- 
ces  fo  totally  independent  of  the  general  occurrences 
of  the  world,  that  fuppofmg  the  latter  to  have  been 
forefeen,  yet  the  former  would  not  have  been  conjec- 
tured. 

The  Prophets  have  not  only  foretold  in  general 
terms  a  great  revolution  that  would  take  place  in  the 
world  by  the  coming  of  the  Mefllah,  but  they  have 
delineated  fome  particular  circumllances  attending  it, 
which  only  the  eye  of  Omnifcience  could  have  fore- 
feen. They  have  marked  out  the  precife  -}-  time  and 
I  place  of  our  Saviour's  birth  ;  they  have  defcribed 
with  wonderful  exa£l:nefs  the  diilinguifhing  features 
of  his  office  and  character  :  they  have  difplayed  with 
equal  beauty  and  truth  the  effeds  and  confequences 
of  his  advent :  and  through  all  their  predidions  fome  - 
thing  pointingito  the  Meffiah  either  by  direft  appli- 
cation, or  by  fecondary  and  diflant  reference,  is  fo 
interwoven  with  the  general  contexture,  tbe  univerfal 
fcheme  of  Prophecy,  that  by  keeping  it  in  our  eye,  we 
fhall  be  furnilhed  with  a  clue  to  trace  out  their  ulti- 
mate  defign  and  contemplate  their  mutual  connedion 
with,  and  dependence  on  each  other  :  for  the  Tejri- 
mony  of  Jefus  is  thefpirit  of  Prophecy.  This  is  its  rul- 
ing and  its  vital  principle.  Diverted  of  this,  it  lofes 
its  fpirit  and  its  power.     We  behold  no  confiftency. 

The 

*  PfaJm,  ii.  6,  &c.  ci.  i,  &;c.      fDan.  ix.  24,  &.c.      ^  Mick.  t.  1. 


SERMON      VII.  t6s 

The  impreflion  of  its  dignity  is  weakened  ;  its  objeft 
is  debaled  ;  its  end  is  darkened.  But  viewed  in  "this 
light,  we  behold  in  it  a  harmony  which  delights  ;  a 
grandeur  which  aftoniflies  ;  and  from  the  refult  of 
the  whole  arifes  fuch  evidence  as  carries  convidion 
to  the  underllanding. 

The  prophet  Ifaiah  has  particularly  foretold,  that 
the  Mefliah  fhould  be  born  of  *  a  virgin,  and  that  he 
jhould  defcend  from  the  family  of  f  David,  which  was 
a  particular  branch  of  the  tribe  of  Judah.  While  he 
points  out  his  miraculous  birth,  and  deicribes  his  de- 
icent,  he  portrays  his  charafter  in  colours  fo  ftriking 
and  diftinguiftiing,  as  to  render  its  appropriation  to 
Chrift,  obvious  to  every  one  who  compares  the  pic- 
ture with  the  original.  It  was  this  holy  Prophet  that 
foretold,  that  the  Meffiah  fhould  be  J  deftitute  of  out- 
ward power  or  influence  to  attrad  the  efteem,  and  en- 
fure  the  attachment  of  the  world  ;  that  though  in  the 
eye  of  God  he  fhould  be  §  tbe  cbief  cor?ter-JIone,  ele^y 
precious  ;  yet  that  he  fhould  be  jj  afione  of  ftumhling 
and  a  rock  of  qffeiice  to  men  who  were  guided  by  the 
fprings  which  in  general  actuate  the  human  breafl, 
fuch  as  intereft,  ambition,  and  the  love  of  fenfual  en- 
joyments :  and  particularly  it  was  foretold,  that  the 
^  Jews  fjouldfall  on  ihis  rock  ;  fhould  refufe  to  build 
on  him  as  the  only  foundation  of  their  hopes  ;  but 
fhould  in  their  attempt  to  fhake  and  overthrow  it,  be 
themfelves  fcattered  and  broken  to  pieces.  The  fame 
Prophet  declared,  that  he  fnould  **  veil  the  eyes  of 
the  wife  and  learned,  and  preach  the  Gofpel  to  the 
poor  and  illiterate  ;  that  he  fhouid  f  f  rellore  light  to 
the  blind,  health  to.  the  difeafed,  and  light  to  thofe 
who  had  been.  opprelTed  with  darknefs  ;  that  he 
lliould  teach  the  true  and  perfect  way,  and  ihould  be 
the  great  inflruftor  of  the  Gentiles  j  that  ||  kings 
L  3  fliould 

*Ifdiah  vii.  14.         t  ix.  6,  7.  xi.  I,  2.         \  liii.  T,  2,  3.  §  xxviii.  1.6, 

Ji,viu.  14,  15.         ^  Ibid.       **  vi.  9,  lo,  II.        ft  xlfi-  i,  &c.       \\  b:.  10. 


1 56  SERMON       VH. 

Ihould  fall  down  before  him,  and  all  nations  pay  him 
homage  and  obedience  ;  that  his  reign  Ihould  be 
gentle  and  benevolent ;  and  that  the  influence  of  his 
gofpel  fiiould  harmonize  the  jarring  *  pallions  of  man- 
kind, and  I  together  with  the  knowledge  and  worfhip 
of  the  true  Godi  eftablilh  peace  and  purity  on  the 
earth. 

In  the  fifty-third  chapter,  the  Prophet  gives  a  moft 
flriking  and  affeding  pidure  of  the  temper  and  be- 
haviour of  the  JMefliah  amidft  the  mofl  diftreiTmg 
and  humiliating  fcenes  through  which  he  pafled.  His 
death,  confidcrcd  as  the  great  propitiation  for  the  fms 
of  the  whole  world,  was  an  objeft  of  fuch  vail  im- 
portance, that  it  pleafed  the  divine  Being  ftrongly  to 
mark  the  more  diflinguifhing  circumftances  of  it  in 
prophetic  language  ;  to  the  end  that  our  faith  in  him 
might  have  every  evidence  to  confirm  it  that  was 
neceifary  to  give  fatisfadion  to  modefl  and  impartial 
inquirers.  The  fad:  in  every  refped  correfponded 
with  the  prediction  ;  and  fo  far  was  the  prophet  in- 
troduced into  the  fecret  counfels  of  the  divine  mind, 
that  when  he  fpoke  of  future  events,  he  appears  to  be 
relating  their  pad  hiftory  :  for  to  that  omnifcient 
God,  whofe  light  direded  the  prophet's  eye  through 
the  darkefl  receffes  of  diftant  ages,  prefcience  and 
accomplifhment  are  the  fame  ;  and  the  future  and 
the  pall  form  but  one  objed.  Hence  the  moll  ftrik- 
ing  fcenes  of  our  Lord's  paflion  are  delineated  by  the 
prophetic  pencil  with  the  fame  truth  and  exadnefs, 
as  if  they  had  been  drawn  on  the  fpot  when  the  fecret 
volume  of  the  divine  decrees  was  unrolled,  and  when 
that  which  had  been  forefeen  in  vifion  was  exhibited 
in  realityj. 

The  ancient  Prophecies  concerning  §  the  rude 
infults  and  the  ungracious  taunts  of  the  people  ;  their 

calling 

•  Ifaiah  Iv.  1.3.         j  Ivi.  6,  7,  8.         |  Compare  Mark,  xv.  ij,  *8. 
§  Pfalm  xxii.  7, 18. 


SERMON      VIL  1^7 

carting  lots  for  his  veflure,  and  parting  his  garments 
amongft  them  ;  *  the  foldier's  attack  on  his  dead 
body  ;  and  his  being  lodged  after  death  in  |  the 
fepulcher  of  the  rich  ;  literally  defcribe  thofe  circum- 
ftances  which  did  in  fa£t  attend  the  paffion  of  our  . 
blefled  Lord. 

Prophecy  became  more  clear  and  illufbrious,  a:> 
the  day-fpring  from  on  high  advanced.  Its  lall  period 
fucceeded  the  return  of  the  Jews  from  the  captivity 
of  Babylon  :  and  the  three  prophets,  Haggai,  Zech- 
ariah,  and  Malachi,  give  a  ftriking  account  of  the 
charafter  and  office  of  the  Meffiah  ;  and  of  the  glo- 
rious efte6ls  of  his  advent. 

I  have  not  time  to  enlarge  on  the  particular  nature 
and  diflindl:  objefts  of  thofe  later  Prophecies  ;  nor  to 
point  out  their  immediate  correfpondeiice  with  the 
fafts  to  which  they  related,  and  by  which  they  were 
illuflrated  and  fulfilled.  It  will  be  fufficicnt  to  fpeak 
of  them  with  a  general  reference  ;  and  their  applica- 
tion to  our  bleifed  Lord  will  be  obvious  to  every  one 
that  has  the  {lighted  knowledge  of  the  great  end  of 
his  million,  and  of  the  means  wh^ch  he  made  ufe  of 
to  accomplifh  that  end.  J 

Thus  the  completion  of  diftant  and  unconnefted 
Prophecies  in  the  life  and  charadter,  the  fufferings 
and  the  triumphs  of  our  blelTed  Saviour  point  him 
out  as  the  Mejjiah  ivhich  was  to  come  ;  and  in  con- 
currence with  the  Miracles  he  wrought  from  a  fyilem 
of  external  evidence,  illuilrious,  harm.onious,  and 
convincing-. 

The  time  will  not  permit  me  to  enlarge  on  the 
ftriking  Prophecies  of  our  blefled  Lord  :  but  they 
were  fuch  as  gave  additional  evidence  to  his  divine 
charaftcr,  and  clearly  proved  him  to  be  filled  with  a 
fpirit  more  than  human.  He  uttered  numerous  Pre- 
dictions 

*  Zcch.  xii.  10.         f  Ifajah  liii.  9,         t  ^<^^  Ha^.  11.  4,  &c.     ZecK.  vL 
Ji,  &c.     Mai.  iii.  i,  i,  3.     iv.  i,  z. 


i68  S  ,4^    K    M     O    N      VII. 

dfdions  of  events  altogether  improbable  on  the 
ground  of  prefent  appearances,  and  fuch  as  the  moft 
penetrating  mind  could  neither  have  forefeen,  nor 
conjedured  ;  much  lefs  have  defcribed  y/ith  all  their 
peculiarities,  and  marked  out  the  feveral  incidents 
that  attended  them. 

Our  blexTed  Lord  foretold  his  own  death,  vvith  all 
Its  diftinguifhing  circumllances.  He  foretold  the 
treachery  of  one  difciple,  and  the  cowardice  of 
another.  He  predicted  the  perfecutions  to  which  his 
followers  would  be  expofed  ;  the  oppofition  whicli 
fliould  be-  made  againft  the  gofpel,  and  its  ex- 
traordinary and  glorious  triumph  over  the  power  and 
policy  of  the  world.  He  foretold  the  aftonifliing 
(and  to  all  human  views  improbable)  fate  of  the  tem- 
ple of  Jerufalem,  and  the  fignal  deftrudion  of  the  ci- 
ty. He  even  foretold  the  period,  when  this  awful 
event  fliould  take  place,  and  defcribed  the  very  en- 
figns  of  thofe  arms  that  were  to  e^e^  the  direful  ca- 
taftrophe.  He  foretold  the  various  calamities  that 
fhould  befall  the  Jewifh  natior.,  and  the  total  ruin  in 
which  their  church  and  flate  fhould  be  involved.  All 
that  was  predifted  was  fully,  clearly,  and  literally  ac- 
compliflied.  The  temple  was  levelled  to  the  ground  ; 
nor  could  imperial  manlEcence,  when  cxercifed  vv-ith 
a  malignant  view  to  confront  the  Prophecy  of  our 
Lord,  renew  the  flrudture,  or  even  remove  the  ruins 
of  it,  for  the  ere£tion  of  another  edifice.  The  jews 
were  overtaken  by  the  fevered:  inflictions  of  Heaven, 
and  the  blood  of  him  whom  they  had  crucified,  was 
revenged  on  their  children  and  their  country  ;  while 
to  this  day  they  remain  the  fignal  monuments  of  the 
truth  of  Prophecy  ;  and  hiving  totally  lofl  ihe  fcc^irc^ 
and  having  no  lawgiver  independently  of  a  foreigu . 
tribunal,  they  afford  a  vlfible  and  ftanding  proof,  that 
the  Shiloh  is  conic,  1o  ivbcm  the  gathcrin?  of  the  people 
Jhould  he. 

From 


S-    E     R    MO    N      VII.  i6cf 

From  a  revelation  thus  authenticated  by  a  long  and 
{lupendou3  train  of  Miracles  which  bear  the  very 
(tamp  and  feal  of  omnipotence  j  and  by  a  ftriking 
and  connected  feries  of  Prophecies,  literally  and  ex- 
actly accomplifiied  in  the  perfon  of  its  author ;  Pro- 
phecies of  events,  which  the  eternal  wifdom  could 
alone  have  forefeen,  and  the  eternal  power  alone 
hav«  brought  to  pafs  ;  from  a  revelation,  I  fay, 
authenticated  by  fuch  overpowering  evidence,  what 
rational  inquirer  can  withhold  his  alTent  ?  Or  where, 
we  may  boldly  afiv,  amidll  the  numerous  varieties  of 
religious  opinion,  which  in  all  ages  of  the  world 
have  influenced  the  belief  and  direded  the  practice 
of  mankind,  where  fliall  we  find  a  fyitem  that  can 
boaft  of  atteftations  in  any  degree  equal,  or  fmi- 
ilar  to  thofe  of  the  gofpel  ?  Let  the  adverfaries  of  our 
holy  faith  point  out  a  religion  that  bears  fach  vifible 
impreffions  of  an  Almighty  hand  ;  let  them  do  this, 
and  we  are  content  to  renounce  our  caufe,  to  forgo 
for  ever,  what  we  now  cannot  but  affert,  the  exclu- 
five  title  of  Chriltianity  to  the  venerable  character  of 
truth. 

Surely  in  vain  will  they  feek  for  fuch  a  parallel  in 
all  the  fiftions  of  Mahometifm. 

We  have  already  examined  the  lofty  jnetenfions 
of  the  prophet  of  Arabia  :  but  inftead  of  evidence 
we  have  found  extravagant  and  confident  afl'ertions  ; 
Jnllead  of  argument  we  have  heard  bold  and  confufed 
declamation.  When  called  upon  by  his  unbelieving 
countrymen  to  produce  proofs  of  his  miffion,  and  to 
work  fome  Miracle  in  atteflation  of  his  title  to  the 
Prophetic  office,  in  the  evafive  language  of  impofture 
he  Ihrunk  from  the  juft  and  pertinent  requilition  ; 
and  with  a  tone  of  affe£ted  dignity,  referred  them  to 
the  fupernatural  elegance  and  fublimity  of  the  Koran. 

The  Redeemer  of  mankind,  in  anfwer  to  the  pious 
fcruples  of  his  friends,  or  the  captious  queflions  of 
his  enemies,  with  the  fanie  majeftic  fmiplicity  of  an 

upright 


i-jo  SERMON      VII. 

upright  and  elevated  mind,  appealed  to  ihe  Works, 
'which  he  had  wrought  in  his  Father^ s  ?iame ;  to  the 
fick  whoni  he  had  healed,  the  blind  who  had  receiv- 
ed their  fight,  the  lepers  whom  he  had  cleanfed,  and 
the  dead  whom  he  had  raifed  to  life. 

If  for  a  moment  we  admit,  even  in  its  utmoil  ex- 
tent, that  wildeil  claim  of  the  impoflor  to  the  boaft- 
ed  miracle  of  the  Koran  ;  yet  weak  and  equivocal  rs 
the  evidence  it  affords,  when  compared  with  thofe 
mighty  works  which  dignify  and  confirm  the  minif- 
try  of  Jefus  Chrilt.  The  reality  gf  this  pretended 
Miracle,  and  the  proof  which  a'rifes  from  it,  can  onlv 
be  determined  at  the  fallible  tribunal  of  tafte  and 
criticifm  ;  but  the  works  of  Jefus,  inftead  of  reflmg 
on  the  precarious  ground  of  imagination,  derive  their 
credit  from  the  teftimony  of  the  fenfes,  of  all  depo- 
fitions  the  moil  faithful  and  unqueftionable. 

Nor  is  the  inferiority  of  the  religion  of  Mahomet 
to  that  of  Chrift  lefs  fa-iking  and  obvious  with  refpeft 
to  the  atteftation  of  Prophecy,  than  it  is  with  regard 
to  Miracles.  But  to  enter  into  a  regular  and  formal 
contrait  of  the  two  religions,  would  in  either  cafe  be 
unneceiTary,  and  even  impofhble.  For  amidft  all  the 
unfubftantial  vifions  of  Mahometifm,  amidll  all  the 
arrogant  pretences  of  its  founder,  we  are  unable  to 
difcover  any  proofs  which  can  with  the  leafl  fiiadovv- 
of  reafon,  be  oppofed  to  the  folid  and  convincing 
evidence  of  the  gofpel. 

Allowing,  however,  ex  hypothefi  (what  never  can 
be  granted  in  reality)  the  juftice  of  that  extravagant 
claim  of  the  audacious  impollor  to  certain  prediclions^ 
which  once  exilled  in  our  fcriptures  ;  admitting  yet 
further,  the  propriety  of  the  interpretation  by  which 
his  infatuated  followers  flill  labour  to  wrefl  a  variety 
of  palVages,  in  fupport  of  his  pretenfions  ;  yet  ever* 
on  thefe  fuppofitions,  who  can  without  prefumptioi> 
<:ompare  thefc  vague  and  equivocal  telHmonies    to 

the 


SERMON      VII.  171 

the  pointed  and  decifive  evidence  which  arifes  from 
the  vafi:,  the  fplendid  fcheme  of  Chriflian  Prophecy  ? 
A  fcheme,  which,  by  its  magnificence  overpowers  the 
imagination,  and  of  whofe  grandeur  the  moft;  exalted 
dercription  can  convey  but  faint  and  inadequate  ideas. 
We  behold,  with  aflonifhment,  a  fpirit  of  Prophe- 
cy pervading  all  time  ;  commencing  fo  early  as  the 
fall  of  man,  and  extending  to  the  final  confummation 
of  all  things  :  we  fee  it  uniformly  charafterifmg  one 
perfon  ;  firfl  by  dark  and  obfcure  intimations,  then 
gradually  unfolding  itfelf  with  brighter  and  brighter 
luftre  at  every  ftep,  till  the  appearance  of  him  who 
was  its  ultimate  end  and  objeft.  In  Him  and  his  A- 
poftles,  but  particularly  in  his  beloved  Difciple,  we 
behold  it  once  more  renewed,  and  predifting  with 
peculiar  exaftnefs  every  important  event  which  fliould 
befall  his  church,  even  from  its  earlieft  eftablifhment 
down  to  that  period  of  awful  expectation,  when  the 
great  plan  of  divine  grace  Ihall  be  brought  to  a  glo- 
rious and  confident  conclufion,  and  the  myfterious 
counfels  of  the  Almighty,  refpecling  the  Chriflian 
difpenfation,  fhall  be  for  ever  clofed  in  judgment. 


SERMOiT 


SERMON      VIIL 

LUKE    XIX.  22. 

OUT   OF  THINE  OWN    MGUTH   WILL  I  JUDGE    THEE. 


W: 


HEN  the  Koran,  by  the  revelation  of 
its  feveral  chapters,  during  the  long  period  of -more 
than  twenty  years,  \yas  at  lafl:  completed,  the  Arabian 
prophet  may  be  conceived  (landing  forth  to  public 
view,  and  funimoning  the  contempor??ry  world  and 
all  pofterity,  to  hear  his  unvarying  tedimcny  to  its 
certainty  and  truth.  With  his  volume  in  his  hand 
he  comes  forv/ard,  and  in  fuch  terms  as  thefe  he  calls 
on  the  living  and  the  unborn  to  he  his  judges.  "  This 
is  the  Book  of  God  :  it  contains  his  Icill  "and  feofl 
inviolable  commands  ;  it  proceeded  imxAediately  from 
heaven  :  and  was  delivered  by  the  mouth  of  an  an- 
gel :  blefled  are  the  faithful  that  fhall  receive  its  doc- 
trines, and  curfed  are  thofe  that  oppofe  its  author-^ 
itv." 

But  before  we  yield  up  our  alTent  to  thefe  unqual- 
ified and  peremptory  demands,  we  are  naturally  led 
to  inquire  upon  what  reafons  they  are  founded.  The 
feeble  attempt  that  was  made  to  fupport  them  by  an 
empty  ^i\tvj  of  external  evidence,  has  already  been 
fufficiently  expofed.  We  will  now  proceed  to  exam- 
ine, whether  this  pretended  revelation  be  with  greater 
fuccefs  atteiled  internally,  by  the  fanctions  of  natural 
religion,  and  the   eftablifhed  opinions  of  mankind. 

That  we  may  advance  by  infallible  deduftions  to 
theconclufion  v/e  fliall  form  concerning  the  credibil- 
ity' 


SERMON       VIII.  173 

ity  of  the  Koran,  let  us  take  care  to  build  nothing  on 
the  periihable  ground  of  prefent  prejudices  •,  nothing 
on  the  quc;lionable  authority  of  any  prevailing  fyf- 
tem  ;  nothing  on  any  local  and  temporary  maxims, 
that  may  be  peculiar  to  age  or  country.  Let  us  even 
exceed  the  meafure  of  common  juflice  and  common, 
candour  ;  and  try  the  Koran  by  a  tefh  contrived  by 
one  of  its  moll  zealous  and  fuccefsful  champions  in 
that  age  when  it  w^as  pubhihed,  and  among  the  peo- 
ple to  whom  it  was  firft  propofed. 

When  the  Caliph  Omar,  the  contemporary  and 
companion  of  Mahomet,  was  foli^ited  to  fpare  the  ce- 
lebrated Library  of  Alexandria,  he  replied  to  this  ef- 
feft  :  "  Either  the  contents  of  thofe  books  agree  with 
what  is  written  in  the  holy  Koran,  or  do  not  agree. 
if  they  do  agree,  then  the  Koran  is  futlicient,  and 
thofe  books  are  ufelefs  :  if  they  do  not  agree,  they 
are  pernicious,  and  mud  be  dellroyed." 

Nov/,  fmce  the  religion  of  Mahomet  confiantly  ad- 
mits the  authority,  and  appeals  to  the  teilimony  of 
former  revelations,  tlic  Lav/  and  the  Gofpel ;  v/e 
may,  with  lome  limitation,  juilly  avail  ourfelves  of 
thefe  principles  in  our  inquiry  into  its  truth. 

First,  if  the  Koran  agrees  in  hifcorlcal  informa- 
tion and  doclrines  with  prior  revelations,  without 
any  addition  or  improvement,  it  is  evidently  unnefl'a" 
i'V  ;  and,  therefore,  it  feems  highly  improbable  that 
;:fhouldhave  been  revealed. 

Secondly,  if  the  Koran  contains  facts  or  doclrines 
contrary  to  thofe  which  have  been  already  revealed^ 
it  (lands  felf  condemned  as  an  impoflure. 

If,  in  examining  the  Koran  by  the  firft  of  thofe 
principles  which  I  have  aflumed,  we  exclude  fo  much 
of  it  as  its  author  appears  to  have  borrowed  from  the 
jewifii  and  ChrifLian  fcriptures,  it  can  never  be  al- 
lowed that  the  little  v.-hich  remains  after  this  deduc- 
tion, is  of  fufiicient  confequence  or  neceffity  to  jufti- 


174  S    E     R     M    O     N       VIII. 

fy  the  fuppofition  of  an  immediate  interference  of 
the  Deity,  by  a  new  and  folemn  revelation.  For 
when  the  Almighty  Governour  of  the  univcrfe,  whofa 
diltinguilhing  charafteriftic  it  is  to  do  nothing  in  vain, 
deviates  from  the  ordinary  courfe  of  his  providence, 
and,  in  companion  to  the  weaknefs  and  the  ignorance 
of  his  creatures,  gracioufly  condefcends  to  inftrud; 
them  by  a  particular  revelation  of  his  will  ;  it  is  na- 
tural to  expedl  that  the  information  contained  in 
luch  revelation,  fhould  be,  like  the  manner  in  which 
it  is  conveyed,  interefting  and  extraordinarv.  To 
fuppofe,  therefore,  that  God  has  thus  revealed  to 
mankind  what  is  in  itfelf  trifling  and  unimportant ; 
a:  what  was  before  equally  known  to  them,  either  by 
former  manifellations  of  himfelf,  or  by  the  ufe  of 
their  own  faculties,  is  to  afcribe  to  him  a  conduct  in 
every  refpect  unworthy  his  wifdom  ;  to  fuppofe  him 
to  do  v/hat  is  evidently  unnecelTary  to  be  done  ;  and 
thus  to  aft  in  diredii  contradi£lion  to  every  idea 
which  reafon  and  experience  teach  us  to  form  of  his 
moral  government. 

Amidft  the  numerous  merits,  whether  fancied  or 
real,  which  the  enthufiafm  of  its  advocates  has  afcrib* 
ed  to  the  Koran,  to  that  of  Novelty  it  has,  perhaps,  of' 
all  others,  the  lead  claim.  Were  it  conliitent  with 
the  decorum  of  this  time  and  place  to  enter  into  fo 
minute  a  fpecies  of  invefligation,  it  would  be  no  dif- 
ficult talk  to  point  out  the  feveral  fources  from  whence 
the  impoftor  derived  almoft  every  dodrine,  precept, 
and  ceremony,  which  it  prefcribes.  But  on  the  pre- 
fent  occafion  it  will  be  fufRcicnt  to  our  purpofe,  to 
inftance  in  fome  few  of  the  mofi;  important  and  in- 
terefting particulars. 

Of  the  various  and  incongruous  materials  which 
compofe  the  mif-fnapen  ftrufture  of  Mahometan  fu- 
perftition,  the  far  greater  and  more  valuable  part  may 
be  traced  immediately,  or  ultimately,  to  the  fcrip- 

tures    . 


SERMON       VIII.  175 

tuies  of  truth.  To  them  in  particular  mud  we  have 
recourre  for  the  origin  of  whatever  we  difcover  of 
lubHmity  in  the  defcriptions,  of  purity  in  the  doc- 
trines, or  of  found  morahty  in  the  precepts  of  the 
■  Koran. 

If  it  fometimes  furprifes  us  with  unufual  grandeur  ; 
and,  quitting  the  ordinary  flyle,  magnificently  paints 
the  Almighty  fitting  on  the  eternal  throne,  encom- 
pailed  with  clouds  ajid  darknefs,  and  giving  laws  to  the 
univorfe  ;  we  inltantly  recognize  the  hallowed  man- 
ner, the  ideas,  and  even  the  language,  of  the  Hebrew 
prophets.  When  it  describes  the  various  attributes 
ol'  the  Deity,  whether  phylical  or  moral  j  when  it  re- 
prefents  him  as  omniprefent,  omnifcient,  omnipotent  j 
as  true,  and  merciful,  and  juft  ;  it  conveys  no  new, 
no  clearer  notions  of  his  incomprehenfible  eflence 
than  we  before  poilelTed  :  it  only  reechoes  the  doc- 
trines, and  feebly  imitates  the  expreffions,  of  the  in- 
fpired  penman  of  the  Old  and  New  Tellament.  Ev- 
en that  grand  and  fundamental  dodrine  of  the  Unity 
of  the  Supreme  Bting,  the  ertablilhment  of  which  was 
conftantly  alledged  by  the  impoftor  as  the  primary 
caufe  of  liis  pretended  million,  contains  no  novel  or 
unknown  truth.  It  is  the  leading  principle  of  the 
religion  of  nature  ;  and  it  coniiituted  one  of  the  rnoft 
important  and  diftinguiihing  objects  of  a  former  rev- 
tlation.  The  manifeftation  and  prefervation  of  this 
momentous  truth,  was  one  great  end  to  which  the 
i\Iofaic  inilitiition  was  ordained  to  be  fubfervient  : 
and  even  the  Gofpcl,  though  it  unfolds  new  fcenes  to 
our  Hitonifhed  view,  and  prefents  us  with  a  clearer 
and  fuller  difcovery  of  the  divine  nature,  by  revealing 
to  us  the  rnyiLerlous  doctrine  of  the  exiftence  of 
three  lliltintt  I'erlbns  in  the  Godhead ;  yet  it  ftill 
maintains,  and  prcfcrvcs  inviolate,  the  Unity  of  the 
Supreme  Being. 

But 


170  3    E     R     M     O    N      Vm. 

^  -^  ^^fp^rr^,^  Qj^jy  q£  ^  Yude  and  impcrfeft  knowl- 
ilrines  of  the  Gofpel,  and  probably  de- 
.  ..<.L  knowledge  from  its  moil  corrupt  and  he- 
.^...  ^i  loliowers,  Mahomet  feems  to  have  entertained 
very  grofs  and  miftaken  ideas  of  the  Chriflian  Trini- 
ty, and  to  have  been  totally  ignorant  of  the  perfect 
confiilence  of  that  opinion  with  the  Unity  of  the 
Diety. 

Hence  we  hear  him  continually  reafoning  after  this 
manner — *  "  Verily  Chriil  Jeius  the  fon  of  Mary  is 
the  apodle  of  God,  and  his  word,  and  a  fpirit  pro- 
ceeding from  him.  Believe  therefore  in  God,  and 
his  apoilles,  and  fay  not,  there  are  three  Gods.  For- 
bear this  ;  it  will  be  better  for  you  :  God  is  but  one 
God.  Far  be  it  from  him  that  he  (hould  have  a  fon  t 
Unto  him  belongeth  whatfoever  is  in  heaven  and  on 
earth  :  and  God  is  a  fufEcient  protestor.  Chrift 
doth  not  proudly  difdain  to  be  the  fervant  of  God, 
neither  the  Angels  who  approach  near  to  his  pref- 
ence  :  and  vv^hofo  difdaineth  his  fervice,  and  is  puffed 
up  with  pride,  God  will  gather  them  all  to  himfef  at 
the  iaft  day.'' 

Hence  too  we  behold  almoft  every  page  of  his  pre- 
tended revelation  marked  with  the  fierceft  inveftive.s, 
and  denouncing  the  fevered  woes  on  all  who  impiouf- 
ly  prefume  to  rob  the  Almighty  of  the  honour  due 
unto  his  name,  by  alfociating  other  beings  with  him 
as  his  equals,  and  partakers  of  his  majefty  and  glory. 

Thus  the  Koran,  inftead  of  contributing  any  thing 
to  the  removal  of  that  veil  of  darknefs  which  conceals 
the  ineffable  pcrfei^lions  of  the  Almighty  from  the 
view  of  ihort  fighted  man  ;  inftead  of  enlarging  our 
ideas,  and  extending  our  knowledge  of  the  divine  na- 
ture and  attributes  ;  tends  to  obfcure  and  weaken 
our  perceptions  of  them,  and  to  make  void  that  rev- 
elation of  himielf  which  God  had  before  vouchfafed 
to  the  v/orid. 

But  . 

*  Sale's  Koraa,  edit.  4tc.  p.  £o. 


SERMON      VIII. 


^n 


But  if  it  be  thus  exceptionable,  as  containing  no 
improvement  of  former  revelations,  by  conveying 
dearer  or  more  diftinft  notions  of  the  Deity  ;  it  is 
alfo  equally  liable  to  objeftion  with  refpe6l  to  the  wor- 
■fliip  which  it  prefcribes. 

It  was  frequently  the  triumphant  boaft  of  the  great 
Apoftle  of  the  Gentiles,  that  the  Gofpcl  of  Jefus 
Chrift  had  for  ever  freed  mankind  from  the  intoler- 
able burden  of  ceremonial  obfervances.  But  the  re- 
ligion of  Mahomet  renews  and  perpetuates  the  Ilave- 
ry,  by  prefcribing  to  its  votaries  a  ritual  flill  more 
oppreliive,  and  entangling  them  again  in  a  yoke  of 
bondage  yet  more  fevere  than  that, of  the  Law.  The 
Mofaic  ceremonies  indeed  (hov/ever  deflitute  of  merit 
in  tliemfelves)  were  yet,  when  confidcred  with  a  ref- 
erence to  the  events  with  which  they  were  connefted, 
flrikingly  ufeful  and  fignificant. 

But  arbitrary  and  unmeaning  are  the  inftitutions 
of  the  prophet  of  Arabia  ;  inftitutions,  whofe  higheft, 
and  indeed  only  ufe,  even  in  the  eftimation  of  their 
rnoll  zealous  advocates,  is  that  of  proving  the  pietv, 
and  exercifmg  the  •  obedience,  of  the  faithful.  And 
even  thofe  ceremonies  which  he  evidently  borrowed 
from  the  Jewifh  Legiflator,  no  longer  poffefling  any 
relative  merit,  and  being  no  longer  commemorative 
of  part,  or  typical  of  future  events,  ceafe  to  be  ra- 
tional and  exprellive  ads  of  devotion. 

But  whatever  may  be  the  propriety,  and  whatever 
the  utility,  of  thole  numerous  and  irldbme  obfervan- 
ces with  which  the  Mahometan  ritual  is  burthened, 
fcarcely  one  can  be  pointed  out  which  is  either  new 
or  peculiar  to  that  inftitution.  Befides  thofe  which 
its  author  prefcribed  in  imitation  of  the  Law  of  Mofes, 
there  are  others  which  he  derived  from  lefs  pure  and 
venerable  fources  ;  from  the  fenfelefs  and  unauthor- 
ized traditions  of  the  Rabbins,  and  from  the  fuperfti-. 
tious  cuftoms  of  the  barbarous  and  pagan  Arabs. 
M  Qi 


lyS  SERMON       VII!. 

Of  thofe  carnal  ordinances,  ablutions,  and  proftfa-* 
flons,  with  which  the  follower  of  Mahomet  is  ccm- 
manded  to  approach  the  great  Father  of  fpirits ;  and 
of  the  rigorous  falls,  by  which  he  is  direded  to  mor- 
tify his  corrupt  afteftions  ;  the  far  greater  part  had 
been  before  introduced  amongfl  the  eifentials  of  re- 
ligion, and  obferved  with  a  fcrupulous  exactnefs  by 
the  later  Jews :  and  many  of  them  are  laid  to  have 
prevailed  even  amongft  the  idolaters  of  Arabia. 

It  was  a  command  repeatedly  and  forcibly  impreff- 
ed  on  the  Ifraelites  by  God  himfelf,  that  they  Ihould 
not,  on  pain  of  themoft  exemplary  vengeance,  prefume 
to  transfer  the  impious  ceremonies  of  idol  worfhip  into 
the  fervice  of  the  living  God  ;  or  approach  the  altar 
of  Jehovah  with  the  fame  facrifices  and  rites,  where- 
with the  nations  around  them  ferved  their  Gods. 
But  the  daring  policy  of  Mahomet  adopted,  without 
hefitation,  the  fanciful  and  fuperititious  ceremonies 
with  which  his  countrymen  adored  their  imaginary 
deities  ;  and  fcrupled  not  to  fanctify  them  with  the 
authority,  and  engraft  them  on  the  worfnip,  of  the 
one  true,  eternal,  and  felf-fubfifting  God.  Of  this 
kind,  amidft  a  variety  of  infhances  too  numerous  to 
be  recounted  in  this  place,  is  that  great  and  meritori- 
ous ad  of  Mahometan  devotion,  the  pilgrimage  to  the 
holy  city ;  an  aO:  which  the  prophet  has  enjoined, 
and  the  pious  MulTulman  implicitly  performs,  as  ne- 
ceffary  to  the  obtaining  pardon  of  his  fnis,  and  quali- 
fying him  to  be  a  partaker  of  the  alluring  pleafures 
and  exquifite  enjoyments  of  paradife. 

Even  thofe  parts  of  the  Koran,  which  are  at  firfl 
viev/  moft  captivating  by  the  appearance  of  Novelty, 
and  in  which  its  author  feems  to  have  given  the  reins 
to  a  luxuriant  imagination,  and  to  have  expatiated 
at  large  in  the  boundlefs  regions  of  fancy,  will,  upon 
a  clofcr  examination,  be  found  to  contain  as  little  of 
,  novel,  as  they  do  of  important  information.     With 

refped 


SERMON      VIIT. 


^7d 


refpCiSt  to  the  great  and  momentous  do£lrIne  of  a  fu- 
ture Hate,  and  the  condition  of  the  foul  after  its  de- 
parture from  the  body,  it  muft  indeed  be  acknowledg- 
ed, that  the  prophet  of  Arabia  has  prefented  us  with 
a  nearer  profpedl  of  the  invifible  world,  and  difclofed. 
to  us  a  thoufand  particulars  concerning  it,  which  the 
holy  fcriptures  had  wrapped  in  the  moll  profound  and 
myllerious  filence.  But,  in  his  various  reprefenta- 
tions  of  another  life,  he  generally  defcends  to  an  un- 
ncceflary  minutenefs  and  particularity,  which  excites 
difguft  and  ridicule,  inftead  of  reverence  :  and  even 
his  mofl  animated  defcriptions  of  the  joys  of  paradife, 
or  the  torments  of  hell,  however  ftrong  and  glowing; 
the  colours  in  which  they  are  painted,  are  yet  far  in- 
ferior in  point  of  true  fubiimity,  and  far  lefs  calculat- 
ed to  promote  the  interefls  of  piety  by  raifmg  the 
hopes  and  alarming  the  fears  of  rational  beings,  than 
that  degree  of  obfcurity  in  which  the  future  life  of 
the  gofpel  is  ftill  involved,  and  thofe  more  general 
terms  in  which  tis  promifes  and  threatnings  are 
propofed  to  mankind.  Our  holy  religion,  by  the  ref- 
urreftion  of  its  great  author,  affords  an  evidence  of 
another  life  peculiar  to  itfelf ;  an  evidence  far  more 
conclufive  and  fatisfadory  than  any  which  the  Koran, 
with  all  its  arrogance,  can  furnilh,  in  fupport  of  this 
interelling  and  awful  truth.  It  alfo  at  the  fame  time 
reveals  to  us  every  thing  concerning  the  mode  of  our 
exiftence  in  that  life,  which  appears  to  be  in  any  de- 
gree conducive  to  our  comfort  and  happinefs  in  the 
prefent.  Admitting,  however,  that  a  more  particu- 
lar and  circumftantial  knowledge  of  a  future  ftate, 
than  the  Gofpel  contains,  was  neceifary  to  the  well 
being  of  mankind  ;  admitting  alfo  that  the  Koran 
has  fupplied  this  defeft,  and  communicated  this  val- 
uable information  to  the  world  ;  yet  dill  we  may  with 
propriety  deny  the  neceffity  of  the  Mahometan  rev- 
elation. Wq  know  that  the  impoflor  conHantly  pre- 
M  2  tended 


iHo  S    E,  R    M     O    N      Vllir. 

tended  to  have  received  thefe  flupendous  fecrets,  by 
the  miniilry  of  an  angel,  from  that  eternal  book   in 
v/hlch  the  divine  decrees   have  been  written  by  the 
finger  cf  the  Ahnighty  from  the  foundation  of  the 
world  :  but  the  learned  inquirer  will  difcover  a  more 
accellible,  and  a  far  more  probable  fource  from  whence 
they  might  be  derived,  partlv  in  the  wild  and  fanciful 
opinions  of  the   ancient  Arabs,  and  chiefly  in  thofe 
exhaufllefs  ftores  of  marvellous  and  impi-obable  fic- 
tion, the  vvorks  of  the  Rabbins.     Hence  that  roman- 
tic fable  of  the  Angel  of  Death,  whofe  peculiar  office 
it  is  at  the  deflined  hour  to  dillblve  the  union  betwixt 
foul  and  body,  and  to  free  the  departing  fpirit  from 
its  prifon  of  flefh.     Hence  that  imaginary,  yet  dread- 
ed Tribunal,  before  which,  when  his  body  is  depofit- 
ed  in  the  grave,  the  trembling  Muifulman,  on  the  au- 
thority of  his  prophet,  believes  he  muft  appear,  to 
render  an  exadl  account  of  his  faith  and  aftions. 
Hence  too  the  various  defcriptions  of  the  general  Ref- 
urredion  and  final  Judgment,  with  which  the  Koran 
every  where  abounds ;  and  hence  the  vaft,  but  ideal 
Balance,  in  which  the  a6lions  of  all  mankind  fhall 
then  be  impartially  v/eighed,  and  their  eternal  doom 
be  afTigned  them  either  in  the  regions  of  blifs  or  mif- 
ery,  according  as  their  good  or  evil  deeds  flmll  be 
found  to  preponderate.     Here  too  may  be  traced  the 
grand  and  original  outlines  of  that  fenfual  Paradife, 
and  thofe  luxurious  enjoyments,  which  were  fo  fuc- 
cefsfully  employed  in  the  Koran  to  gratify  the  ardent 
genius  of  the  Arabs,  aiid  allure  them  to  the  ftandard 
of  the  prophet.     By  proceeding  in  this  manner,  it 
might  eafily  be  fhewn  how  little  there  is  of  novelty 
or  originahty  in  the  pretended  revelation  of  Mahom- 
et ;  but  I  forbear  to  trefpafs  on  your  patience  by 
multiplying  unnecefTary  examples.     Itisfuflicient  to. 
repeat,  what  I  have  before  obferved,  that  the  Koran 
dees  not  contain  one  fmgle  dodrine  which  may  not 

fairly 


SERMON       VIII.  j8, 

fairly  be  derived  either  from  the  Jewifh  and  ChriRiau 
fcriptures,  from  the  fpurious  and  Apocryphal  gof- 
pels  current  in  the  Eaft,  from  the  Talmudical  legends, 
or  from  the  traditions,  cufloms,  and  opinions  t)f  the 
Arabians.  The  fame  obfervation,  which  I  have  ap- 
phed  to  the  doftrines,  may,  with  fome  few  limita- 
tions, be  likewife  extended  to  the  precepts  which  the 
Arabian  legiflator  has  enjoined.  That  the  Koran, 
amidll  a  various  and  confufed  heap  of  ridiculous, 
and  even  immoral  precepts,  contains  many  intereft- 
ing  and  inilruftive  leffons  of  morahty,  cannot  with 
truth  be  denied.  Of  thefe,  however,  the  merit  is  to 
be  afcribed,  not  to  the  feeble  imitation,  but  to  the 
great  and  perfe£b  original  from  which  they  vvere, 
manifeiUy  drawn.  Inftead  of  improving  on  the 
Chriilian  precepts  by  a  fuperior  degree  of  refinement ; 
initead  of  exhibiting  a  purer  and  more  perfed:  fyf- 
tem  of  morals  than  that  of  the  gofpel,  the  prophet  of 
Arabia  has  miierably  debafed  and  weakened  even 
what  he  has  borrovy-ed  from  that  fyitem.  Every  duty 
which  he  enjoins,  every  precept  which  he  enforces, 
in  imitation  of  Chrift  and  his  Apoflles,  though  it  may 
ilill  command  fome  regard,  has  yet  loft  much  of  its 
native  beauty  and  majefty,  and  bears  flrong  and  evi- 
dent marks  of  the  impure  and  corrupt  channel 
through  which  it  has  pafTed.  Thus,  if  he  fometimes, 
in  a  tone  of  authority,  fummons  his  followers  to  the 
practice  of  the  various  duties  of  charity  ;  if  he  com- 
mands them  to  give  alms,  to  relieve  the  diftreifed,  to 
forgive  injuries  ;  yet  bafe  and  narrow  is  the  principle 
on  v/hich  he  enforces  thefe  amiable  virtues  ;  when 
compared  with  the  more  liberal  and  beneficient  fpir- 
it  of  the  gofpel  of  Jefus.  Inftead  of  exercifmg  a 
vague  and  univcrfal  charity,  the  dii'clple  of  IMahoraet 
i^  exprefsly  taught  to  confine  his  benevolence  to  the 
followers  of  the  prophet ;  inftead  of  conferring  hi; 
good  offices  on  thofe  whole  faith  fnall  happen  to  dif- 
M  3  fer 


182  SERMON       Vm. 

fer  from  his  own,  he  is  warned  againft  indulging  the 
tender  weaknefs  of  humanity,  he  is  commanded  to 
wage  perpetual  war  with  the  guilty  race,  and  to  deem 
it  a  meritorious  act  to  extirpate  thefe  enemies  of  his 
God  from  off  the  face  of  the  earth. 

But  if  fuch  be  the  inferiority  of  the  Koran  to  pre- 
ceding revelations  (for  the  fame  inferiority  is  obferva- 
ble  in  every  other  duty  which  it  enjoins)  it  alfo  la- 
bours under  a  difadvantage  equally  (Iriking,  with  re- 
ipect  to  the  motives  by  which  thofe  duties  are  en- 
forced. 

Though  different  be  the  reprefentation  of  the  joys 
and  miferies  of  another  life,  which  the  Gofpel  and  the 
Koran  propofe  to  their  refpeclive  followers,  yet  the 
commands  of  both  reft  ultimately  on  the  fame  gener- 
<il  fanction  of  future  rewards  and  punifliments.  But 
the  religion  of  Chrift  juflly  afferts  its  fuperiority  over 
every  other  fyilem,  whether  true  or  falfe,  by  the  pecu- 
liar and  animating  encouragements  to.  obedience 
which  it  offers  ;  encouragements  alike  unknown  to 
the  difpenfation  of  Mofes,and  to  the  pr^eteiided  rev- 
elation of  Mahomet. 

Under  all  the  dillreffes  of  hfe,  and  amidft  all  the 
difficulties  of  his  Chriftian  warfare,  the  faithful  difci- 
ple  of  Chrift  polfeffes  a  refou^ce,  of  which  the  Ma- 
hometan can  form  no  conception,  in  the  comfortable 
promife  of  divine  grace  to  corre6i:  his  errors,  affift  his 
frailties,  and  invigorate  his  refolutions. 

The  pious  Mulfulman  is  induced  to  comply  with 
the  various  ordinances  of  his  religion,  from  a  refpeft 
to  the  authority,  the  promifes,  and  the  threatenings  of 
his  prophet  :  but,  though  poffeffed  alfo  of  the  fame 
incitements,  even  in  a  rriuch  higher  degree,  the  obe- 
dience of  the  Chriftian  is  dill  further  fecured  by  thofe 
more  engaging  and  endearing  motives  of  love  and 
gratitude  to  a  Redeemer,  who  died  to  refcue  a  guiky 
world  from  the  double  llaverv  of  fm  ai.id  death. 

On 


S    E     R    IvI    O    N      VIII,  183 

On  the  whole,  then,  the  Koran,  inflead  of  fupport- 
ing  its  arrogant  pretence  of  being  the  grand  clofe  and 
confummation  of  the  divine  revelations ;  inflead  of 
prefenting  us  with  any  improvement  of  the  Law  and 
the  Gofpel ;  appears  in  fad  to  be  the  grofleft  corrup- 
tion and  perverfion  of  both. 

Under  thcfe  circumftances,  to  fuppofe  that  it  pro- 
ceeded from  the  wife  and  benevolent  God,  would  be 
to  fuppofe  a  manifeil  abfurdity  ;  to  invert  the  known 
order  and  conduct  of  his  providences  :  and  to  make 
the  fuller,  and  more  clear  and  perfeft,  of  the  divine 
difpenfations,  prior  to  and  preparatory  of  the  partial, 
and  obfcure,  and  imperfe£t. 

But  in  our  application  of  the  second  Principle, 
which  I  have  afl'umed,  to  the  Koran,  we  fhall  find 
charges  of  a  more  direft  and  pofitive  nature  to  ob- 
jeft  againft  it  :  we  fliall  here  remark  the  plained  and 
the  boldefl  contradictions  to  that  law  and  that  gof- 
pel, which  at  the  fame  time  it  every  where  proclaims  to 
be  divine,  and  on  whofe  authority  it  vainly  attempts  to 
found  its  own  claim  to  divinity.  With  refpeft  to 
doftrines,  various  and  irreconciieable  are  the  differ- 
ences M'hich  might  be  pointed  out  ;  yet  on  thefe, 
though  fufficient  at  once  to  confute  the  pretenfions  of 
Pvlahomet,  I  at  prefent  forbear  to  infift.  They  were 
perhaps  intentional,  and  adopted  in  order  to  promote 
more  effeftually  the  plans  of  interefl  and  ambition 
which  he  had  concerted. 

But  the  Koran  not  only  fpeaks  a  language  contra- 
ry to  the  fcriptures,  in  the  fpeculative  truths  and  doc- 
trines which  it  profefles  to  reveal ;  it  alfo  differs  ma- 
terally  with  regard  to  fafts.  A  ftronger  or  more 
prominent  example,  of  what  I  now  aflert,  cannot  be 
fubmitted  to  your  confideration,  than  its  audaciou'? 
denial  of  that  phiineft  and  mofl  important  event  in  alt 
the  hiftory  of  the  Gofpel,  the  death  of  Jefus  Chrifl  on 
tjhe  crofs.  Hcfir  the  words  of  the  great  impoflor 
M4  himi>lf 


i84  S     E     R     U     O    N       VIIL 

himfelf  on  this  fubjeft,  where  fpeaking  of  the  Jewg 
he  fays,  "  They  have  fpoken  agaiiiib  Mary  a  grievous; 
Calumny  ;  and  have  laid,  Verily  we  have  flain  Chriit 
Jefus,  the  fon  of  Mary,  the  Apoflleof  God  ;  yet  they 
flew  hira  not,  neither  crucified  him,  but  he  was  re- 
prefented  by  one  in  his  likenefs  :  and  verily  they 
who  difagreed  concerning  him,  were  in  a.  doubt  as 
to  this  matter  ;  and  had  no  fure  knowledge  thereof, 
but  followed  only  an  uncertain  opinion.  They  did 
not  really  kill  him  y  but  God  took  him  up  unto  him- 
felf: and  God  is  mighty  and  wife."* 

Mahomet  indeed  was  not  the  firfl:  to  propagate  thi:? 
bold  and  extravagant  falfehood.  Even  in  the  earliell 
age  of  the  church,  whilft  the  blood  of  Chriil  had  been 
yet  recently  fhed  at  Jernfalem,  there  arofe  a  fe6t  who 
with  fmgular  affrontery  maintained,  that  he  had  fuf- 
fered  in  appearance  only,  and  not  in  reality  ;  and  that 
the  Jews  and  officers  of  Pilate  had  waifted  their  inef- 
fectual rage  on  any  airy  phantom,  who  feemed  to 
endure  the'  tortures  which  they  inflidled,  and  at  laft 
to  expire  on  the.  crofs.  But  the  apocrypal  gofpel  of 
Barnabas,  a  work  which  feems  to  have  been  original- 
ly forged  by  heretical  Chriflians,  and  fmce  interpo-^ 
lated  to  favour  the  views  of  Mahomet  and  his  follow- 
ers, correfponds  more  exactly  with  the  reprefentation 
of  the  Koran.  "We  are  there  told,  that  in  the  night 
in  which  Jefus  was  betrayed,  at  the  i  nil  ant  when  the 
Jews  were  about  to  apprehend  him  in  the  garden,  he 
was  miraculouily  carried  up  into  heaven  by  •  the 
miniflry  of  Angels  ;  whilft  the  traitor  Judas,  taken 
fuddenly  in  the  fnare  which  himfelf  had  laid,  was 
crucified  in  his  likenefs  and  his  ftead. 

But  whatever  may  be  the  corrupt  fourcc  from 
whence  the  impoftor  derived  fo  palpable  and  notori- 
ous a  falfehood  ;  whatever  be  the  caufe  which  pro- 
cured its  admittance,  whether  ignorance  or  defign  j 

the    ■ 

•  Koran,  p.  79. 


S    E    R    M    O    N      VIIL  1S5 

the  argument  is  ftill  equally  conclufivc  agalnft  the 
veracity  of  the  Koran. 

It'  additional  proofs  were  neceflfary  to  refute  the 
impious  claim  of  the  Mahometan  impolture  to  a  di- 
vine original,  I  might'ftill  farther  obferve,  that  it  is 
jiot  only  inconfiflent  with*  preceding  revelations,  but 
alfo  with  itfelf. 

The  advocates  for  the  Mahometan  caufc  labour 
indeed  to  obviate  any  obje6lion  which  may  be  drawn 
from  thefe  glaring  ccntradidions,  by  the  dodrine  of 
abrogation.  God,  fay  they,  in  purfuance  of  thp  great 
plan  of  his  providence,  was  pleafed  to  command  ma- 
ny things  in  the  holy  Koran,  which  for  wife  and  good 
reafons  he  afterwards  revoked.  But  not  to  mention 
the  doubts  and  uncertainty,  which  muft  thus  have 
been  unavoidably  introduced  into  a  revelation,  which 
ought  to  be  perfedly  clear  and  explicit  in  all  that  it 
commands  ;  it  is  evident  that  fuch  a  condu£t,  though 
well  accommodated  to  the  lliifting  policy  of  a  capri- 
cious mortal,  is  totally  incompatible  with  the  eternal 
Vvifdom  of  the  immutable  God. 
'■  Every  revelation  which  profefles  to  come  from 
God,  {hould  doubtlefs  be  fuited  to  our  apprehenfions 
of  his  perfections  ;  but  numberlefs  are  the  inflances 
in  which  the  Koran  either  com.mands  or  permits 
what  is  plainly  contradiftory  both  to  the  nature  of 
the  Deity,  and  to  that  original  law  of  right  and  wrong 
which  he  has  univerfally  imprefied  on  mankind.  In- 
deed the  general  chara(5ler  of  its  precepts  is  too 
ftrongly  marked,  for  the  moft  inattentive  obferver  to 
doubt  of  the  origin  from  whence  they  flowed.  The 
impure  defigns  which  gave  birth  to  the  whole  fyftem, 
may  be  traced  in  almoft  every  fubordinate  part  ; 
even  its  fublimell  defcriptions  of  the  Deity,  even  its 
mod  exalted  moral  precepts,  not  infrequently  either 
terminate  in,  or  are  interwoven  with,  fome  provifion 
to-  gratify  the  inordinate  cravings   of  ambition,  or 

fomc 


1 85  SERMON      VIII. 

fome  licence  for  the  indulgence  of  the  corrupted  paf- 
fions  of  the  human  heart.  It  has  given  a  fanftion  to 
fornication  ;  and,  if  any  ^A'eight  be  due  to  the  exanii 
pie  of  its  author,  it  has  juitified  adultery.  It  has 
made  war,  and  rapine,  and  bloodlhed,  provided  they 
be  exercifed  againll:  unbelievers,  not  only  meritorious 
acts,  but  even  eifentiai  duties  to  the  good  MufTulman  ; 
duties,  by  the  performance  of  which  he  may  fecure 
the  conflant  favour  and  protection  of  God  and  his 
prophet  in  this  life,  and  in  the  next  entitle  himfelf  to 
the  boundlefs  joys  of  paradife. 

Thus  has  the  pretended  revelation  of  Mahomet 
accomplifhed  the  great  end  for  which  it  was  defigned, 
by  reforming  the  corruptions  which  time,  and  the 
perverfenefs  of  human  nature,  had  unhappily  con- 
fpired  to  introduce  into  preceding  revelations  J  And 
thus  fignally  has  it  improved  on  the  pure  and  fpirit- 
ual  morahty  of  the  gofpel ! 

From  the  whole  then  of  what  has  been  faid,  we  are 
juflified  in  concluding,  that  the  Koran,  when  confid- 
ered  by  itfelf,  independently  of  other  revelations,  i^ 
in  every  refpect  unworthy  the  God  of  purity  ;  and 
that,  when  taken  on  its  own  principle,  as  grounded 
on  the  law  and  the  gofpel,  it  is  nctorioufly  and  indif-^ 
putably  falfe. 

If  now  we  apply  the  fame  reafoning  to  Chriflian- 
jty,  as  fubfequent  to  the  law  of  Mofes,  v/hich  we  have 
already  applied  to  the  Koran,  the  contrail  will  be 
found  highly  fa"^/ourable  to  our  religion. 

From  a  view  of  the  nature  and  qualities  of  the 
Mofaic  lav/,  we  fhall  be  convinced  that  it  was  both 
partial  and  temporary.  The  Jews  were  a  diRindt 
clafs  of  people,  feparated  from  all  nations  of  the 
■world,  and  prefer ved  from  mixing  with  them  by 
means  of  certain  rites  and  ceremonies,  which  were 
evidently  defigned  to  keep  this  diflindion  facred  andf 
inviolable. 

They      - 


S     E-    R     M     O    N      Vlir.  187 

They  flood  fingle  amongft  mankind,  and  bore  on 
them  the  vifible  marks  of  a  divine  and  appropriate 
delignation.  The  general  government  of  Providence 
was  (if  I  may  fo  exprefs  myfelf)  epitomized  in  the 
particular  fuperintendence  of  the  Duty  over  this  dif- 
tinguiflied  people  :  it  was  reduced  to  a  fcalc  more 
contraded  indeed,  but  more  flriking.  The  Jews 
ilood  forward  to  the  world  as  a  proof  that  there  is  a 
God  that  judges  the  earth  ;  and  that  he  whofe  name 
alone  is  Jehovah,  is  the  mofl  high  over  all.  They 
were  feleded  to  be  the  depofitaries  of  thofe  holy  rec- 
ords in  which  the  truths  of  God  are  revealed,  and  his 
precepts  are  enforced  ;  and  they  were  ordained  to  be 
the  means  of  tranfmitting  his  name,  his  worfliip,  his 
promifes,  and  his  predi<flions,  to  future  generations. 

But  as  the  Mofaic  inftitution  was  of  a  partial  na- 
ture, fo  was  it  of  a  limited  duration.  When  its  defign 
was  accomplifhed,  it  was  of  courfe  to  ceafe.  It  was 
admirablv  adapted  to  anfwer  the  ends  for  which  it 
was  appointed  :  to  imprefs-  the  mind  with  a  Ibong 
fenfe  of  the  divine  unity  and  government ;  to  preferve 
feme  of  thofe  fundamental  truths  of  natural  religion, 
which  were  either  wholly  denied,  or  grofsly  corrupt- 
ed, by  other  nations ;  to  unfold  the  great  defigns  of 
Providence  and  grace  ;  and  thus  gradually  to  prepare 
the  way  for  the  coming  of  the  Meffiah,  and  to  difpofe 
the  human  mind  for  the  reception  of  thofe  doctrines 
which  it  was  his  peculiar  office  to  reveal  to  the  world. 

The  great  and  charafteriftical  difference  between 
the  law  of  Mofes  and  that  of  Chrift,  feems  to  be  this : 
— The  former  chiefly  refpected  the  profperity  and 
interefts  of  the  prefent  life,  and  the  good  order  of  a 
particular  community,  governed  by  laws  peculiar  to 
itfelf.  The  latter  principally  has  in  view  our  fpirit- 
ual  welfare,  and  the  intereil  of  a  future  and  eternal 
itate  ;  founded  on  the  relation  in  which  we  all  ftand 
to  God,  as  his  creatures  j  and  governed  by  precepts 

and 


i88  SERMON      VIIT. 

and  motives  fuited  to  our  condition,  as  guiltv  and 
imperfect,  but  as  rational  and  accountable  beings. 
The  one  was  narrow  and  confined  in  its  view  ;  the 
other  large  and  extenfive  as  the  human  race  :  and  as 
the  former  was  inftituted  for  one  particular  people.» 
fo  was  it  limited  to  a  certain  duration  :  but  the  lattei 
as  it  refpecls  all  nations,  and  kindreds,  and  people, 
and  tongues,  fo  does  it  refpedt  all  time.  ^It  received 
its  origin  in  fome  degree  from  the  fall ;  and  it  will 
endure  to  the  final  reilitution  of  all  things.  The  law 
of  Mofes  was  compofed  of  ordinances  that  only  fuit- 
ed one  purpofe  ;  and,  v/hen  that  purpofe  was  anfwer- 
ed,"  its  obligation  was  at  an  end.  But  the  law  of 
Chrifl 'comprehends  principles  which  iult  every  pur- 
pofe of  every  rational  creature  upon  earth  ;  and,  be- 
ing adapted  to  the  general  interefts  of  mankind,  will 
continue  to"  be  obligatory  upon  thofe  to  whom  it  is 
reverded,  as  long  as  the  world  endures. 

The  law  of  Mofes,  abflrnfted  from  the  reference 
which  it  bori^'to  a  fuller  and  more  fpiritual  dif- 
penfation,  was  imperfe^l  and  defective.  Its  inftitu- 
tions  were  fuperflu'ous  and  trifling.  Some  of.  them 
tended  rather  to  ihackleand  debafe.,' than  to  exalt 
the  mind  ;  and  to  make  religion  the  burthen 'cF  ne- 
ceflity,  rather  than  the  tribute  of  the  will.  Perfcns 
of  grofs  and  low  ideas,  who  were  qnwiiting  or  unable 
to  look  beyond  the  letter  of  the  law,  contented  them-^ 
felves  with  an  outward  performance  of  outv;ard  cer- 
emonies :  having  wafhed  their  bodies,  they  thought 
themfelves  pure  from  their  fins  ;  and,  having  pre- 
fented  their  offerings  to  the  pried,  flattered,  them- 
felves with  the  prefumption  of  having  di^fcharged 
their  duty  tovv-ards  God.  But  though  the  law, was 
iraperfeft,  when  confidered  by  itfelf,  yet  if  we  view  it 
in  the  connection  in  which  it  ftands  with  a  fuller  and 
more  liberal  difpenfation,  We  fliall  fee  its  relative  im- 
portance ;  and  fliall  adore  that  wifdom  which  has  fo 

difpofed  - 


S    E     R     M     O    N      VII.  18^ 

♦iifpofed  the  various  parts  of  the  one  great  plan  of 
providence  and  grace,  as  to  make  them  illuflrative  of 
the  truth,  and  fubfervient  to  the  ufes,  of  each  other. 

It  is  evident  that  the  law  of  Mofes,  in  its  various 
inllitutions,  "had  a  reference  to  fome  future  difpenfa- 
tion  ;  and  that  from  the  objeft  to  which  they  pointed 
they  derived  all  their  coniequence  and  utility.  Ablu- 
tions of  the  body  were  a  figiiificant  and  rehgious 
exercife,  when  they  were  peribrmed  with  an  eye  to 
the  fanftification  of  the  heart,  and  the  purifying  the 
affections  from  natural  or  acquired  pollutions.  Sa- 
crifices and  offerings  were  ufciul  and  inflruftive  rites, 
when  confidered  as  evidences  of  the  divine  difplea- 
fure  againfl  fm  ;  and  as  bearing  a  reference  to  the  fa- 
crifice  of  the  Meffiah,  luho^  as  the  prophet  Ifaiah 
declares,  was  to  he  cut  oJf\  hut  not  for  himfejf.  In  him, 
Hnd  the  great  atonement  made  by  the  offering  up  of 
his  own  body  on  the  crofs,  ail  the  facrifices  of  the 
law  received  their  completion.,  It  was  his  death  that 
moft  cleariy  illuftrated  their  defign  ;  aiid,  as  it  ex- 
plained their  nature,  it  at  the  fame  time  abolillied 
their  ul'e. 

The  repetition  of  fncrificcs  was  a  ftrong  and  de- 
cifive  proof  of  their  imperfection.  The  apoftle  reaf. 
ons  on  this  fubjed,  with  great  lorce  and  accuracv,  iit 
the  tenth  chapt^tr  of  tlie  Epiftle  to  the  Hebrews. 
T'he  law,  he  obferves,  being  only  typical  of  a  future 
difpsnfation,  could  have  no  efficacy  by  itfelf.  It 
had  no  abfolute  virtue,  no  independent  merit.  It 
CGuld  never ^  'ivlib  th of e  facrifices  which  they  offered  year 
by  year  continually,  make  the  comers  thereunto  perfect. 

But  the  comparative  imperfection  of  the  law  of 
Mofes  will  appear  more  fully  from  the  weaknefs  of 
its  motives,  when  oppofed  to  thofe  of  the  gofpel.  The 
promife  of  mercy  to  pardon,  and  grace  to  affift,  was 
not  fo  full  and  explicit,  as  it  was  under  the  more  be- 
Jiign  difpeafation  of  the  Lord  Jefus  :  for  the  law  cams 

i'3 


V90  SERMON      VIIL 

h'j  Mofes,  but  grace  and  truth  by  Jefus  Chriji.  Re- 
ligion is  generally  charaderized  in  the  Old  Tefla- 
ment  under  the  denomination  of  the  fear  of  God  ; 
and  I  apprehend  the  reafon  to  be  this  :  The  Jews 
were  accuftomed  to  very  awful  reprefentations  of  the 
Deity  ;  and  living  under  the  difciplinc  of  a  fchool 
majler  (as  the  apollle  calls  the  law)  fear  prevailed 
beyond  every  other  principle  in  their  religious  ferv- 
ices.  Objedts  were  darkened  in  coming  to  them 
through  the  veil  of  types  and  figures,  the  meaning 
of  which  was  but  very  gradually  difclofed  even  to  the 
prophets  themfelves  :  and  that,  too,  only  in  propor- 
tion to  their  nearer  approach  to  the  fulnefs  of  time, 
when  their  ultimate  purpofe  was  to  be  more  illuftri- 
oufly  difplayed  in  their  fulfilment  by  Chrift.  Obfcu- 
rity  always  creates  dread  :  and  when  the  Divine  Be- 
ing was  feen  only  through  the  terrible  majefly  of  the 
law,  his  attributes  rather  excited  awful  veneration 
than  filial  confidence.  But  when  God  was  manifeil:-. 
ed  in  the  flefh,  v/e  beheld  the  glory  of  his  perfon  in 
the  face  of  his  only  begotten  Son  j  and  we  beheld  it 
full  of  grace  and  truth. 

The  motives  which  enforced  obedience  on  the 
Jews,  were  always  adapted  to  their  knowledge.  As 
the  difcoveries  of  truth  opened  on  their  minds,  fo 
were  the  privileges  which  were  connected  with  thenl 
proportionally  unfolded.  Neverthelefs,  in  the  mofl: 
enlightened  periods  of  the  Jewifh  church,  we  find 
but  very  few  and  very  feeble  traces  of  thofe  fublime 
and  endearing  motives,  by  which  Chriflianity  is  a- 
dorned  and  recommended. 

The  law  of  Mofes  was  wholly  enforced  by  tempo- 
ral fanftions  ;  not  that  a  future  flate  was  unknown 
to  the  Jews  ;  they  had  fome  faint  idea,  fome  obfcure 
conceptions  of  it ;  but  Mofes  depending  on  a  partic- 
ular providence  to  accomplifh  either  what  he  had 
promifedj   or  Vv'hat  he  had  threatened,  omitted  to 

place 


3     E     R     M     O     N       VIII.  igi 

Jrlace  the  dodrine  of  a  future  ftate  among  the  dire£l 
and  poritive  fanttion  of  his  law.  The  go/pel,  on  the 
contrary,  has  b?-ought  life  and  iimnortality  to  light.  It 
has  difperfed  ail  thofe  Ihades,  which  fo  hung  over  it 
as  to  render  it,  to  the  eye  of  unalFifted  reafon,  a  fub- 
je<il  of  doubtful  fpecuiation,  rather  than  of  cheerful 
hope  ;  and  has  placed  it  in  a  point  of  view,  unknown 
even  to  the  favoured  people  of  God  under  the  law. 
It  has  reduced  to  a  certainty  what  nature,  at  the  far- 
thelt  llretch  of  its  powers,  could  barely  regard  as  a 
conjecture  ;  and  demonllrated  as  a  fad  what  the  Jews 
v/ere  only  permitted  to  behold  through  the  cbfcure 
medium  of  types  and  figures,  as  a  diflant  probability. 
I'he  clear  diicovery  of  a  futute  ftate,  and  the  appli- 
cation of  it  as  one  of  the  great  fanftions  of  religion, 
were  refcrved  for  the  gofpel.  Hence  we  are  taught 
to  regard  man  in  a  hijj;her  and  npbler  light,  than  na- 
ture, with  all  her  boafted  alt'ibutes  and  moil  fplendid 
a<:compii{hments,  can  reprefent  him.  We  are  taught 
to  confider  him  as  the  heir  of  immortality  ;  as  made 
for  two  worlds  ;  and  as  qualified  to  aft  in  both,  with 
increafrng  capacities  both  of  moral  improvement,  and 
of  phyfical  happinefs. 

Fromthefe  particulars  it feems clearly  to  follow,that 
the  gofpel,  fo  far  from  being  fuperfluous,  was  in  ev- 
ery view  highly  expedient.  The  world  ftood  in  need 
of  it,  as  a  fyftem  calculated  to  give  general  informa- 
tion, and  diifufe  general  happinefs  :  and  to  the  Jews 
in  particular  it  was  neceffary,  as  the  confummation 
of  their  law,  in  all  the  great  purpofes  of  its  inftitu- 
tion  ;  and  as  fupplying  its  defefts  by  the  doftrines 
it  revealed,  by  the  afTurances  it  afforded  of  prefent 
grace,  and  by  the  encouragements  it  held  forth  to 
the  attainm^ent  of  future  and  eternal  glory. 

If  we  apply  the  second  Rule,  we  fliall  eafily  per- 
ceive that  the  gofpel  is  in  no  refpeft  contrary  to  the 
law  j  but  that  the  New  Teftament  is  truly,  what  it 

profeffes 


192  SERMON       \n[lt. 

profefTcs  to  be,  the  end  and  accomplilhment  of  the 
old. 

The  word  law  is,  in  the  Loly  fcrlptures,  ufed  in  a 
variety  of  fenfes.  In  the  Old  leftament, and  alfo  in 
the  writings  of  St.  Paul,  it  frequently  denotes  the  ce- 
remonies of  the  law  of  Mofes,  which  diftinguifhed 
the  Jewifli  religion,  and  the  Jewilh  people,  from  all 
others.  Sometimes  it  means  the  moral  law  ;  and  ex- 
prefles  particularly  that  fyftem  of  precepts  relating  to 
our  religious  and  moral  conduct,  which  mark  the 
bounds  of  our  duty  to  God  and  man. 

The  former  was  aboliihed,  when  Jefus  came  to 
unite  both  Jew  and  Gentile  under  one  comprehen- 
five  and  gracious  difpenfation  :  the  latter  ftill  con- 
tinues in  its  original  force  ;  for  it  had  not  its  founda- 
tion in  any  partial  or  occafional  reafons,  which  only 
apply  to  a  particular  community,  and  are  only  ordain- 
cd  to  anfwer  a  particular  and  temporary  dcfign  :  on 
the  contrary,  it  is  clofely  conneded  with  the  primi- 
tive laws  of  nature,  and  the  unalterable  conflitution 
cf  things  :  it  has  its  foundation  in  caufes  which  can 
never  ceafe  to  operate  on  rational  beings,  and  which 
are  univerfal  and  perpetual.  Be  it,  however,  obferv- 
cd,  that  Chriji  came  not  to  dejiroy  the  lew,  but  to  fulfil 
:i.  He  did  not  deftroy  even  the  ceremonial  law,  till 
he  had  fo  fulfilled  the  defign  6i  its  inflitution,  as  to 
render  it  totally  unnecefiary  :  when  its  end  was  an- 
Iwered,  it  of  courfe  vanifiied  av/ay  ;  the  fubilance  be- 
ing come,  the  fhadow  was  ufelefs.  But  the  abrogation 
of  the  ceremonial  law  did  not  imply  any  contradidion 
fo  its  defign,  nor  did  it  throw  the  flighted  reflection 
on  the  wifdom  of  that  God  who  inftituted  it.  It  was 
only  a  declaration  that  the  law  had  anfwered  every 
purpofe  for  which  it  was  appointed  ;  and  that  its  ob- 
ligation ceafed  when  the  reafon  of  its  eflablifhrnent 
was  at  an  end.  Our  blefled  Lord  moft  flrii5lly  con- 
formed to  it,  in  order  to  lliew  his  perfed  approbation 

of 


SERMON       VIII. 


93 


of  ft.     In  him  it  was  complete  ;  and  with  him  it  ceaf- 
ed  for  ever.  * 

But  with  refpeO:  to  the  moral  law,  it  \vas  the  great 
bufmefs  of  our  Saviour's  miniftry  to  illuftrate  and 
confirm  it.  He  added  no  precept  that  oppofed  it ;  he 
only  cleared  it  from  falfe  glofles,  and  enforced  it  by 
{Ironger  motives.  Hence  the  apojflle  argues,  Do  'we 
make  void  the  law  by  faith  i'  God  forbid— J'ta^  ive  cf- 
iablifh  the  law.  Every  moral  precept  is  as  obligatory 
now  as  it  ever  was  :  and  Chriflians  have  in  this  re- 
fpecl  the  fame  rule  to  walk  by  as  the  Jews'had.  Thus 
the  lam  of  the  Lord  is  perfeSl,  and  his  conunaudmcnts 
endure  throughout  all  generations.  It  is  the  original  law 
written  on  the  heart.  It  was  rendered  explicit  by 
the  law  of  the  decalogue  :  and  the  law  of  the  gofpel 
brings  it  forward  with  additional  evidence  and  force. 
The  grand  truths  of  the  gofpel  were  revealed,  though 
obfcurely,  in  the  earliefl  periods  of  the  world;  for 
the  fame  God  was  the  author  of  every  difpenfation 
of  true  religion  ;  and  he  made  the  one  fo  preparatory 
to  the  other,  that  the  whole  might  be  one  uniform 
and  confident  plan,  worthy  of  his  unerring  wifdom, 
and  entitled  at  once  to  our  grateful  accepta];ice  and 
rational  approbation. 

God  promifed  our  firft  parents,  that  the  feed  of  the 
woman  jhould  bridfe  the  fcrpent" s  head.  He  promifed 
the  patriarch  Abraham,  that  in  his  feed  all  the  families 
of  the  earth  fhould  he  blefed.  The  manner  of  this 
divine  difpeniation  has  been  different  in  different  pe- 
riods :  but  the  fame  fpirit  breathes  in  all  ;  and  in  all 
the  fame  objed:  is  purfued,  recovery  from  the  guilt 
and  mifery  of  fin,  through  the  mercy  of  God,  dif- 
played  in  a  Mediator. 

This  is  the  bafis  of  the  evangelical  covenant :  and. 
this  glorious  dodrine  is  coi*:val  with  revelation.    Be- 
fore the  publication  of  the  law,  the  knowledge  of  this 
docirine  was,  indeed,  very  confined  and  obfcure  i, 
N         ■  but,    ' 


194  SERMON       VIIL 

but  dill  there  are  traces  of  it  in  the  earlitis:  revela- 
tions :  and  the  patriarchs  had  undoubtedly  liich  im- 
preflions  of  it  on  their  minds,  as  laid  a  foundation  for 
that  faith,  in  confequence  of  which  their  names  ar'3 
recorded  with  fuch  honour  in  the  eleventh  chapter  of 
tlie  Epilfle  to  the  Hebrews.  Under  the  law,  the 
great  truths  of  the  gofpel,  which  were  amply  to  be 
revealed  in  future  times,  were  (hadowed  forth  in  fa- 
crific  rites,  and  other  expreffiVe  ceremonies,  well 
jidapted  to  anfwcr  the  purpofes  of  a  preparatory  in- 
ftitution.    *  • 

Yet  the  law  of  Mofes,  confidered  in  a  feparate  view 
made  no  provifion  for   the  future  pardon  of  moral 
p;ui!t  ;    and    afforded  no  promife  or  hope  of  future 
happincfs.      But   though  the  covenant  made  with 
Mofes  for  one  particular  people,  and  for  a  determin- 
ate period  of  time,  contained  no  gracious  promifcs 
of  forgivenefs  in  another  life,  yet  the  patriarchs,  and 
holy  men  of  old,  were  not  deftitute   of  liich  hope-a. 
From  whence  could  thofe  hopes  arife  ?  From  whence 
but  from  that  more  general  covenant  of  grace,  pub- 
liihedto  Adam  immediately  after  his  fall,  renewed  with 
Noah,  v/ith  Abraham,  with  David  ;'  the   CQVenant 
which  from  them  was  delivered  down  to  future  ge- 
nerations by  uninterrupted  tradition  ;  attefted  by  the 
concurrent  evidence  of  the  prophets  ;  typified  by  all 
the  facrifices  throughout  the  world  ■,  and  particularly 
amongft  the  jews  :  and,  in  the  fulnefs  oi  time,  cont- 
plctely  and  finally  eftabliihed  by  the  coming  of  jefus 
Chrii4,  who  is  the  great  Mediator  of  this  covenant-;' 
who  fulfilled  on  our  account  ail  its  conditions  ;   died 
to  feal  its  promifes  with  his  blood  ;  rofe  again  to  de- 
monflrate  the  efficacy  of  his  facrifice  ;  and  ever  liveth. 
to  make  interceffion  for  us  ?        ' 
■   If  I  were  to  purfue  this  fubjeft  forther,  I  might  fhcv/ 
you  the  perfect  coincidence  of  the  Old  Teftr.ment 
with  the  New  j  but  I  have  no  time  for  a  difcullion  io 

comprehcnfivc.  - 


S     K     R     I\l     O     N       VIII. 


'95 


comprehenfivc.     It  is  fufficient  to  obferve,  that  the 

gofpel  does  not  run  counter  to  the  law,  i'o  far  as  to 

render  tlic  one   inconfident   with  the  other.     Each 

was  brouirbt  forward  in  its  natural  order,  and  each 
,      ,         '-^    .  .  . 

is  linked  with  the  other  in  ihc  moll  perfe£t  agree- 
ment. The  ceremonial  law,  though  vacated  by  the 
golpel,  yet  was  not  aboliflied  till  its  own  purpofes 
were  liilly  anfwered.  The  moral  duties  of  the  law 
are  enforced  with  additional  fanclions,  and  illuftrated 
with  additional  evidence.  Its  doctrines  are  confirm- 
ed, ?.nd  explained  in  their  full  latitude  :  v/hat  was 
obfcure,  is  made  clear  ;  and .  what  was  foretold,  has 
been  accompliflie^.  From  the  whole  then  we  infer, 
that  there  is  no  inconfiftency  between  the  Lv/o  dif-^ 
penfations.  They  coalcfce  v/ith  each  other,  as  parts 
of  the  fame  fyllem  ;  and,  with  an  exact  conformity 
to  all  the  dcfigns  of  providence  in  the  natural  and 
moral  world,  the  miore  obfcure  and  partial  are  pre- 
paratory to  the  more  perfect  and  illuflrious. 

If  we  contemplate  the  gofpel  by  itfelf,  and  vievv'  it 
ill  its  own  light,  we  fhall  have  abundant  reafon  to 
admire  it,  both  for  the  purity  of  its  nature,  and  the 
tendency  which  it  has  to  promote  the  interefis  and 
happineis  of  mankind.  It  bears  on  it  the  (tamp  of  a 
divine  original  ;  and  there  is  a  fpirit  which  animates 
and  beautifies  it,  that  mult  (froncrlv  prepoffeis  the  pi- 
OILS  mind  in  its  favour. 

The  purity  of  the  gofpel  is  indeed  a  decifive  evi- 
dence of  the  origin  whence  it  proceeded  ;  it  is  an  ev- 
idence ever  p^efent,  ever  legible  ;  and  which  no  dif- 
tance, "  whether  of  time  or  place,  can  efface.  That 
purity  is  fuch  as  we  fhould  naturally  exped  from  the 
lentiment.s  which  ujicorrupted  nature  leads  us  to 
iorm  of  the  Divine  Being.  If  he  had  not  already 
youchfafed  to  grant  us  a  revelation  of  his  will,  with 
refpecl  to  our  duty  both  to  him  and  to  one  another  ; 
3:ct.  if  we. had  reafon  to  expecl  that  he  vvould  ^raiJ: 
N  2  'it. 


196  SERMON       VIII. 

it,  the  clearefl  didates  of  our  judgment,  and  the  no- 
bleft  fentiments  o'^our  heart,  would  lead  us  to  antici- 
pate the  fame  difplay  of  benevolence  on  the  part  of 
God,  and  the  fame  encouragements  to  virtue  among 
men,  which  we  now  find  in  the  gofpel  of  Jefus  Chrift 

As  it  is  pure,  fo  it  is  perfect.  Whatever  is  necef- 
fary  for  us  to  know,  is  difcovered  by  it ;  and  dilcov 
ered  too  in  fuch  a  manner,  as  to  anfwer  all  the  pur 
pofes  of  a  revelation  defigned  for  general  information 
Speculations  to  exercife  the  ingenuity  and  wit  of  men, 
are  by  no  means  efl'entially  connected  with  the  great 
'bufmefs  of  immortality.  A  man  may  be  acquainted 
•with  them,  and  not  be  the  better  ;  of  ignorant  of  them 
and  not  be  the  worfe.  But  in  the  gofpel,  we  have 
nothing  fuperfluous,  and  nothing  perplexing.  Every 
declaration  of  fm  and  duty  ;  every  promife  to  en- 
gage us  to  purfue  the  one,  and  every  threaten* 
ing  to  deter  us  from  the  other,  are  brought  forward 
with  a  precifion  and  fimplicity,  which  leave  no  roon^i 
either  for  the  perverfe  to  cavil,  or  the  impartial  to  mif- 
take.  There  is  no  vice  which  it  does  not  detect,  ev- 
en within  the  darkeft  retreats  of  the  mind.  There 
is  no  duty  connefted  with  the  glory  of  God,  the  wel- 
fare of  oar  neighbour,  or  the  true  happinefs  of  our- 
felves,  but  what  it  unfolds  and  illuflrates. 

Its  precepts  are  not  only  clear  in  their  mode  of  de- 
livery, and  beneficial  in  their  tendency  ;  but  they 
are  enforced  by  every  motive  that  is  calculated  to  af- 
fe£t  the  heart,  and  to  exalt  and  purify  its  afFedions. 
The  prumife  of  divine  forgivenefs  and  companion 
through  Jefus,  and  of  help  and  fuccour  through  the 
divine  fpirit,  are  of  the  mofl  foothing  and  engaging 
nature  to  beings  encompaffed  with  difficulties  of  va- 
rious kinds  J  and  expofed  to  moral  weaknefl'es  and 
tranfgreflions,  which  are  degrading  to  our  nature,  and 
deflru6tive  of  our  happinefs.  But,  to  infpire  us  with 
the  full  foul  of  virtue  and  religion,  it  carries  our  af- 

piring 


SERMON      VIII.  197 

piring  minds  beyond  the  contrrtclcd  views  of  this 
mortal  fcene,  to  that  exalted  world  of  fpirits,  where 
we  fliall  be  for  ever  advancing  in  knowledge  and  per- 
feftion,  where  every  ofience  fmcerely  repented  of 
fhall  be  pardoned,  and  every  virtuous  endeavour  ac-^ 
cepted  and  rewarded,  by  him  who  is  our  mod  com- 
panionate Father,  as  well  as  our  mofl  righteous  Judge. 


SERMON 


N 


SERMON       IX. 

PART       I. 
MATTHEW    VII.   i6. 

YE    SHALL    KNOW   THEM    BY    THEIR     FRUITS. 

X  HE  -characters  of  the  religions  'which 
Chrifl  and  Mahomet  have  refpedively  founded,  are 
not  more  different  than  thofe  of  the  nations  which 
have  embraced  them.  From  the  period  of  their  pri- 
mary cftabhrhment  to  the  prefent  hour,  a  different  af- 
pect  feems  to  have  belonged  to  them.  Wherever 
they  have  fpread  themfelves,  they  have  communicated 
their  diflinguiihing  properties  to  the  underflandings 
and  affections  of  the  people  v^'hom  they  have  convert- 
ed ;  and  in  oppofiiion  to  former  experience,  the  in- 
fluences of  climate,  of  government,  and  of  manners, 
have  yielded  to  the  effefts  of  relisrious  perfuafion. 
The  appearances  they  nov/  give  to  thofe  great  divif- 
ions  of  mankind  among  which  they  are  planted, 
form  a  mofl  flriking  part  of  the  modern  hiflory  of 
the  world  :  and  tire  invefligation  of  the  caufes  which 
produce  thofe  appearances,  would  con uitute  one  of 
the  mofl  fplendid  fubjefts  of  political  fpeculation, 
even  though  it  v/ere  not  at  the  fame  time  one  of  the 
mo(t  important  to  the  intercfts  of  Chriftianity. 

The  view  of  mankind,  as  arranged  under  this  dif- 
tindion  of  religious  opinion,  prefent  to  us  very  fingu- 
lar  and  permanent  oppofilions  of  national  charaftcr. 

The 


P,    A     R     T      I.  199 

The  faith  of  Mahomet,  wherevei"  it  is  eflablirneJ, 
b  united  with  defpotic  power.  On  the  banks  of  the 
Ganges,  and  on  the  Hiores  of  the  Cafpian,  under  the 
influence  ol"  climates  the  mofl  unlike,  and  manners 
the  molt  oppofite,  it  is  ftill  found  acfcompanied  with 
fcrvitude  and  fubjeftion  :  every  free,  and  every  gal- 
lant people  whom  it  has  involved  in  the  progrefs  of 
its  power,  have  abandoned  their  rights  when  theiy 
inlifted  thcmfelves  under  the  banner  of  the  prophet, 
and  have  foro-otten  in  the  title  of  the  faithful,  the 
pride  of  independence  and  the  fecurity  of  freedom. 

The  relicrion  of  Chriil,  on  the  contrary,  is  found 
to  exiil  and  to  flourilh  under  every  variety  of  politic- 
al power.  In  the  different  periods  of  its  hiitory  it 
has  been  united  with  every  form  of  government :  and 
of  the  nations  among  whom  it  is  now  profeifed,  the 
moft  general,  and  perhaps  the  mofl  dtfcriminating 
feature  is  that  equal  and  courteous  fyftem  of  man- 
ners, which  has  operated  in  fo  a  flriking  a  manner  to 
limit  the  progrefs  of  tyranny  ;  and  which,  even  in 
the  few  countries  where  defpotifm  is  eitablifhed,  has 
ferved  to  foften  the  auilerity  of  its  adminiftration. 

The  nations  who  have  embraced  Mahometifm,  are 
diilinguiihed  by  a  fpirit  of  hoftility  and  hatred  to  the 
reft  of  mankind.  Wherever  it  has  eitablifhed  itfelf, 
the  relations  of  lituation,  of  language,  and  of  nation- 
al policy,  have  been  controled  by  the  influence  of 
religious  enmity.  The  regulations  which  it  pre- 
fcribes  for  the  conduiSl  of  private  life,  have  a  tendency 
to  feparate  the  Mulfulman  from  all  communion  with 
other  men,  and  all  participation  of  the  ollices  of  human- 
ity :  and  in  every  period  of  its  hiftory,  the  pride,  or 
the  jealouly,  which  it  has  infpired,  feems  to  have  re- 
prefented  the  reft  of  mankind  as  enemies  with  whom, 
while  they  oppofed  the  prophet's  power,  it  were^im- 
pious  to  converfe,  and  whom  it  v.as  even  meritorious 
to  deitroY. 

N4  The 


200  SERMON      IX. 

The  characler  of  Chrlftian  nations  is,  on  the  colli 
trary,  marked  by  a  fpirit  of  benevolence  and  human-. 
it),  as  new  in  the  hiflory  of  mankind,  as  it  is  condu- 
cive to  their  welfare.  The  violence  of  national  ani- 
tnofity,  once  fo  fruitful  a  fource  of  difiention,  has  giv- 
en way  in  a  great  meafure  to  the  didates  of  more  en- 
larged humanity.  Where  the  religion  of  Chrift  has 
not  always  directed  the  condu£l  of  men,  it  has  at 
teaft  fecretly  influenced  their  opinions  ;  and  the  uni- 
on of  European  nations  in  the  faith  of  the  gofpel  has 
produced  a  general  difpofition  to  courtefy  and  human- 
ity, which  in  oppofition  to  every  diltinftion  of  lan- 
guage, of  manners,  and  of  national  iiitereits,  has  unit- 
ed the  various  people  of  whom  it  is  compofed,  in  one 
lirm  and  facred  bond  of  brotherhood  and  affection. 

Of  the  nations  who  have  embraced  IVIahon^etifm 
another  feature  equally  confpicuous,  is  a  degree  of 
ignorance  (Irangely  inconfiftent  with  that  inllindive 
emulation,  which  the  improvement  of  neighbouring 
itates  ufually  excites  in  the  vanity  of  individuals  or 
the  policy  of  gevernors.  Their  progrefs  in  fcience, 
their  capacity  to  invent,  and  even  their  willingnefs  to 
adopt  any  ufeful  or  elegant  arts,  bear  no  proportion 
to  their  zeal  and  aftivity  in  the  fupport  of  their  re- 
ligious tenets^  Through  eyery  country  where  Ma- 
hometanifm  is  profelfed,  the  fame  deep  paufe  is  madd 
in  philofophy  :  and  the  fame  wide  chafm  is  to  be 
feen  between  the  opportunities  of  mefi  to  improve; 
and  their  adual  improvement. 

Every  hearer  whofe  mind  has  ever  glowed  with  the 
love  of  learning,  or  melted  with  the  feelings  of  hu- 
manity, muit  recoil  with  horror  from  the  favag^  and 
brutal  barbarity  of  thofe  Caliphs,  who,  not  content 
with  difcourging  a  fpirit  of  inquiry  among  their  fub- 
jedls,  effaced  every  vcftige  of  the  knowledge  attained 
by  former  ages,  and  waged  unnatural  war  againil  the 
mind,  as  well  as  the  arms  of  their  fpecies.     The  fuc-' 

cefs 


PART      I.  sot 

tefs  of  their  efForts  is  as  much  to  be  deplored,  as  the 
motives  of  them  are  to  be  detefted.  For,  as  preju- 
dice took  deep  root,  and  ignorance  had  fpread 
throur^h  a  wider  extent,  we  have  feen  thofe  maladies 
verified  in  Mahometan  countries,  which  Tacitus  fo 
forcibly  defcribes,  while  impending  over  his  own. — 
*  "  Ut  corpora  lente  augefcunt,  cito  extinguuntur ; 
fic  ingenia  ftudlaque  opprefleris  ;  faciiius  quam  re- 
vocaveris.  Subit  quippe  etiani  ipfius  inertias  dulcedo  : 
et  invifa  primo  dtrlidia,  poflremo  amatur." 

Such  is  precifcly  the  (late  of  the  intelleftual  world 
anlong  the  follov/ers  of  Mahomet :  knowledge  is  not 
only  negleded,  but  defpifcd  ;  not  only  the  materials 
of  it  are  banifncd,  but  the  very  defire  of  recovering 
land  applying  them  is  tctdiy  exlinguifhed.  Hence 
the  bold  failies  of  invention  are  checked,  the  patient 
efforts  of  induftry  are  unknown,  and  they  who  con- 
tribute not  by  their  own  difcoveries  to  the  common 
flock,  are  at  the  fame  time  too  perverfe  to  adopt, 
and  too  proud  to  revere  what  has  been  difcovered  by 
other  men.  The  evil  is,  indeed,  hopelefs,  when  the 
remedy  itfelf  is  rejeflcd  xvlth  loathing  and  contempt : 
for  how  can  the  Mahometans  emerge  from  that  ig- 
norance, which  they  are  accuilomed  to  confider  as 
meritorious  ?  What  pov/er  of  reafon  wiii  be  fufficient 
to  break  the  magic  fpell,  which  now  holds  them  in 
bondage  to»  the  tyranny  of  the  defpot,  the  policy  of 
the  pried,  and  the  bigotry  of  the  vulgar  .? 

If  the  character  of  Chriillan  nations  on  the  contra- 
ry were  to  be  portrayed,  the  feature  perhaps  the 
inoil  diftinguHhing  in  it,  would  be  that  intelligence 
which  feems  in  general  to  pervade  them.  The  fpir- 
it  of  fcience,  indeed,  appears  to  rcfl  folely  with  them. 
Though  buried  for  a  tnne  in  the  ignorance  with 
which  Europe  was  overfpread  by  the  irruptions  of 
the  barbarous  nations  ;  though  long  opprefl'ed  by  the 
'•'iolencc  of  ecclefiaftical  power,  and  the  grofTnefs  of 

early 

•  Prsfjit.  in  Vit.  Agricf. 


>>c^  SERMON      IX. 

tarly  fupcrftition,  its  flame  was  not  altogether  def- 
troyed.  It  burnt  in  fccret  at  leaft,  even  in  the  re- 
celfes  of  monaftic  retirement  ;  and  though  too  feeble 
of  itfelf  to  difpel  the  gloom  that  fuiTounded  it,  yet 
vas  it  preferred  from  total  extindion,  amidft:  the 
c\  ^merical  conceits  of  the  fanatic,  and  the  frivolous 
co.iten'tions  of  the  reclufe.  Rekindling  at  laft  in  ail 
a?e,  in  which  the  human  mind  feemed  to  emersfe 
from  the  darknefs  in  which  it  was  involved,  in  which 
the  fpirit  of  liberty  gave  dignity  and  vigour  to  its  ex- 
ertions, and  which  the  bounty  of  providence  diflin- 
guifhed  by  difcovferies  the  moil  falutary  to  the  human 
race,  it  foon  attained  its  former  lullre  :  and  no  lon- 
ger confined,  as  in  earlier  ages,  to  the  opulent  or  the 
powerful,  it  now  began  to  fpread  its  equal  light  over 
the  mafs  of  human  kind,  and  to  illurninate  thofe  ven- 
erable forms  of  truth,  of  religion,  and  of  freedom, 
v;hich  before  were  hidden  from  every  vulgar  eye. 

Of  the  Reformation,  indeed,  it  may  be  faid  without 
the  extravagance  of  partiality,  or  the  declamation  of 
panegyric,  that  no  event,  which  either  hidory  has 
recorded,  or  philofophy  invedigatcd,  has  been  at- 
tended with  fo  extenfive  and  aufpicious  a  change  in 
private  and  public  life,  in  the  government  of  nations, 
and  in  the  manners  of  individuals,  in  the  fentiments 
of  the  higher  ranks  and  the  habits  of  the  lower,  in 
the  cultivation  of  every  polite  attainment  which  a- 
dcrns  the  mind,  and  the  yet  greater  improvement  of 
every  profound  fcielice  which  im'igorates  and  en- 
larges it.  The  progreliion  of  knowledge  has  been 
Confiant  in  every  country  where  it  began  ;  the  fpirit 
of  inquiry  has,  in  every  age,  comm.unicated  itfelf  to 
furrounding  nations  ;  and  while  our  proficiency  is 
fuch  as  to  juflify  us  in  boafling  of  difcoverics,  to 
fome  of  which  former  generations  never  reached, 
and  to  others  to  which  they  never  afpired,  we  have, 
the  confolation  to  refleft,  that  a  wide  and  unexplo- 
red    . 


P'  A    R-  T-'    I.  ^.d\ 


J 


red  field  llill  lies  open  for-  ■t?iie"rnorb  imv/caried  en- 
Ileavours  and  the  brighteit  talents  :  that  our  own 
liftticejfs  'his  ifideed  been  lb -rapid  as  to  animate  their 
Emulation,  a«d  y^t  that  our  prdgrefs  is  hitherto  fo 
imperfeQ,  as  to  facilitate,  not  to  preclude  their  moft 
vigorous  exertions.  In  a  word,  from  this  eventful 
period  the  fpirit  of  fcijnce  has  been  hadening  towards 
peri'ecHon.  In  eVery  country  diilinguifhed  by  the 
Chriftian  naiTle^  its  influence  has  been  felt,  and  it;? 
emulation  has  been  known.  And. when  we  review 
mankinil  as  inhabitants  of  the  fame  globe,  and  mark 
the  revolutions  by  which  as  men,  or  as  nations,  they 
are  diftinguifiled,  the  character  of  Chriftian  may  be 
determined  by  the  fuperior  degree  of  intelligence 
which  accompanies  and  adorns  it. 

yach  is  the  extreme  diverfitv  of  character  to  be 
found  among  the  nations  who  have  embraced  Ma- 
hometanifm  and  Chriitianity  ;  and  fuch  the  appear-^ 
ancii  which  thefe  great  diviiions  of  mankind  affum.e 
tmder  this  diilin&ion  of  religious  opinions.  In  the 
Eaft,  under  the  inlluence  of  Mahometan' belief,  the 
human  mind  appears  to  have  loft  fomewhat  of  its  ca* 
pacity  and  power  ;  the  natural  progrcfs  of  mankind, 
whether  in  government,  in  manners,  or  in  fcience, 
has  been  retarded  by  fome  fecret  principle  of  private 
indolence  or  external  control  ;  and  over  the  va- 
rious nations  who  have  either  alTented  to  the  faith, 
or  fubmittcd  to  the  arms  of  the  impoitor,  fome  uni- 
verfal,  but  baleful  inlluence  feems  to  have  operated, 
fo  as  to  countcraft  every  diverfity  of  national  charac- 
ter, and  reftrain  every  principle  of  national  exertion. 
In  the  Weft,  under  the  happy  aufpices  of  Chriftian- 
ity,  men  appear  to  have  attained  a  vigour  in  their 
intelleclual  exertions,  and  extent  in  their  i'ntelleclual 
purfuits,  and  a  fuccefs.in  their  intelleftual  cultiva- 
tion, utterly  unknown  in  any  former  period  of  their 
hiftory.     Their  purfuits,  whether  in  fcience,  or  iri 

art. 


204  SERMON      IX. 

nrt,  have  been  guided  by  a  bolder  fplrit,  and  rewaf  d- 
ed  with  more  illuflrious  fuccefs  than  in  any  former 
age  of  fpeculaticn.  The  boundaries  wliich  before 
feem  to  have  been  impofed  to  the  exertions  of  the 
human  mind,  and  to  have  hmited  not  only  the  pro- 
grefs  of  genius,  but  even  the  profpeds  of  literary 
ambition,  have  been  extended  or  removed. 

The  regular  motions  and  compalitive  magnitudes 
of  the  celellial  bodies,  the  fimple  but  wonderful  laws 
by  which  the  material  world  is  regulated  ;  the  incon- 
fiderabie  proportion  which  the  earthly  and  folar  fyf- 
tems  bear  to  the  vafl  and  glorious  works  of  omnipo- 
tence, hold  a  diftlnguifhed  rank  in  the  fupcriority  of 
modern  over  ancient  philofophy.  The  origin  and 
combination  o,  our  ideas,  the  diilind  offices  and  mu- 
tual connexions  of  our  mental  faculties,  the  primary 
and  unalterable  foundations  of  morality,  and  the  de* 
pendence  of  its  various  modes  on  collateral  and  ad- 
ventitious circumftances,  have  been  invcfligated  with 
unwearied  diligence,  and  explained  with  the  niceft 
precifion.  To  thefe  abftrnfe  and  yet  fublime  fpecu- 
lations,  w-e  may  add  the  difcovery  of  printing  ;  an 
event  more  interefting,  perhaps,  than  any  other  in« 
ventions,  however  profound  be  their  principles,  and 
however  extenfive  their  application  ;  for  by  this  dif-» 
covery  knowledge  is  fpread  through  a  wide  ex- 
tent :  every  ufeful  or  ingenious  eifort  of  the  under* 
{landing  is  prefervcd  as  a  model  for  imitation,  or  an 
incentive  to  improvement :  above  all,  an  impregna- 
ble barrier  feems  to  be  fixed   acralnfl:  the  return  of 

o 

general  ignorance  and  barbarifm,  and  thofe  dreadful 
revolutions  which  have  fometlmes  fwept  av/ay  the 
labours  of  formel-  ages,  and  plunged  even  enlightened 
nations  into  fudden  and  hopelefs  darknefs. 

But  the  refearchcs  of  Chriflian  nations  have  not 
been  confined  only  to  thofe  topics  vvhich  merely  ex- 
ercifc  curlofity,  or  excite  admiration ;  en  the  con- 
trary. 


P     A     R     T       T.  '205 

Trary,  utility  has  been  united  with  truth,  as  well  in 
the  Itudies  of  the  few,  as  in  the  experience  of  the 
many.  To  the  affairs  of  men,  as  well  as  to  the  ab- 
ftraclions  of  philofophy,  the  fpirit  of  fcience  has  a- 
mong  ourfelves  been  applyed  :  the  principles  of 
government  and  the  rights  of  men  have  been  afcer- 
tained  ;  the  limits  of  power  and  obedience  have  been 
defined  ;  and  the  rights  of  nations,  no  longer  repof- 
ed  upon  the  infecure  foundation  of  habit  or  opinion, 
have  under  the  influence  of  philofophy  acquired  the 
clearnefs  of  demonflration,  and  the  firmnefs  of  prin- 
ciple. Since  the  asra  of  their  improvement,  the  na- 
tions of  Chriflianity  have  emulated  each  other  in  their 
progrefs  towards  refinement.  The  mod  honourable 
triumphs,  and  the  moft  favourite  fubjects  of  congratu- 
lation, have  been  thofe  of  learning  and  fcience  ;  and 
the  glory  moll  ardently  coveted,  and  moft  readily 
beflowed,  has  been  that  of  difl'eminating  truth  and 
knowledge  amongft  mankind.  Every  fucceeding  age 
has  marked  the  increafe  of  their  acquifitions  and  the 
extenfion  of  their  views.  The  flame  of  fcience,  when 
once  kindled,  has  pervaded  every  defcription  of  men, 
among  whom  Ghriftianity  has  been  known  ;  and 
nations  who  were  once  fevered  from  the  knowledge 
of  the  world  by  the  ignorance  and  barbarity  in  which 
they  were  involved,  have  now  rifen  into  diftinftion, 
and  affumed  their  place  among  the  enlightened  divif- 
ions  of  mankind. 

Through  the  whole  fcheme  of  his  moral  govern- 
ment the  Deity  has  connefted  by  fecret  ties  the  fu- 
ture and  prefent  interefts  of  men  ;  and  confequent- 
ly  has  made  the  efforts  of  human  wifdom  the  inrtru- 
ments  of  a  wider  and  moi*e  vigorous  efficacy  to  his 
own  extraordinary  interpofitions. 

In  various  degrees,  indeed,  and  under  various  cir- 
cumftances,  the  vices  and  the  virtues,  the  ignorance 
and  the  knowledge  of  men  are  fubfervient  to  his  un- 

fearchable 


.so6.     ■        S     E     R     r.I     O     N       IX. 

fearchable  purpofes,  they  form  a  part  of  one  p;rcut 
and  folic!  chain  which  our  reafon  cannot  niealure  ; 
and  long  alter  their  efficacy  is  thought  by- fuperhcial 
obfervers  to  be  exhaulkd,  we  are  led  to  trace  their 
necelTary  connexion  v/itli  events  very  remote  in  time, 
and  very  difiiniilar  in  kind.  When  the  gofpel  was 
introduced  into  the  world,  the  difpenfations  cf  hea- 
ven were,  moH  of  them,  fupernaturai ;  and,-  confilU 
9ntly  with  the  rnode  of  procedure  at  this  juncture, 
ihc  fooliJJjJ kings  of  the  world  -were  appointed  to  confoundi 
the  ivifo.  But  the^ropri-tv  cf  this  appcintment  i:i 
evinced,  und  its  veiy  fuccqls  confinued,  by  a  lubfe- 
quent  flate  of  things,  in  which  extradrciinary  mealurea 
are  no  longer  requinte  :  and  thuti,  with  a  cui:fiitencc 
which  marks  every  fucceliive  (tage  of' God's  defig^s, 
us  they  gradually  unfold  therafeives  to  our  vic\v,  thq 
gofpel  was  left  to  bi^  eltabliihed  and  diiremina.ted  by 
thofe  mciral  caufes,  b,y.  which  the  vilibie  co.urfe  oi;' 
things  is  regulatt«d., "  We  therefare  not  only  admit 
that  the  I}£ity  does,  but  we  infer  from  every  knowu 
principle  of  moral  htnefs  that  h  -  woyjd,  fu]>port  the. 
gol^^el ;  and  draw  out  the  full  eiteds  vrhich  it  is  ca- 
pable of  producing,  by  the  aid  of  fecondary  and  -hu- 
man means,  by  learning,  by  civilization,  and  govern- 
ment^ to  the  improvement  cj"  \vhich  the  goi])^l  itfeli' 
has  indiredlly  contributed, 

From  thcfe  obfervaticns  \ye  inay  fee  the  conlVim- 
mate  propriety  of  thofe  different  means  which  Got.!, 
employs,  in  different  fituations  of  things,  to  carry  on 
the  fame  rcneral  defifrn  :  fometim.es  ufnif]:  preternat- 
ural,  and  fometlm.es  natural  means  ;  fometimes 
working  by  the  weaknefs  of  man,  and  fometimes  by 
his  flrength  ;  and  always  acting  for  the  noblell  ends, 
by  means  the  mod  proper. 

Every  new  religion  muil  be  fuppofed  to  counteract 
the  reigning  prejudice:^  and  vices  of  the  times  ;  and 
confequently  no  objeQion  arifes  agaiult  lU  credibill, 

tv,      - 


PART       I. 


207 


ty,  from  the  evils  to  v.  hich  it  for  a  time  expofes  thofc 
perfoiis  who  have  the  honefly  to  profefs,  and  the 
courage  to  diffufe  it.  But  when  the  fame  religion  io 
once  ellabliihcd,  a  fpecies  of  proof  is  required,  the 
very  reverie  of  that  which  was  before  necellary. 

On  the  firft  appearance  of  the  gofpel,  we  find  the 
evidence  of  it  in  the  patience  of  thofe  who  incoun- 
tered  every  temporal  evil  for  its  fake.  During  the 
continuence  of  that  gofpel  in  the  world  at  large,  vv^e 
obtain  other  evidences  of  its  divine  original,  by  the 
fiiare  it  ha«:  in  nromotintr  the  temooral  ^ood  of  thofe 
who  profefs  it. 

When  therefore  any  religion  is,  as  it  were,  incor- 
porated Vv'ith  the  ordinary  povidence  of  God  in  hi^ 
moral  government,  the  credibility  of  it  may  in  a  great 
meafure  be  determined  by  its  adual  and  vifiblc  influ- 
ence on  the  welfare  of  mankind.  Though  ultimate- 
ly directed  to  higher  ends,  it  is  flill  relative  to  the 
conditution  and  civcumltanccs  of  man ;  and,  as  its 
bciL  evidence  mull  arife  from  the  conformity  it  has 
to  the  attributes  of  the  Deity,  it  is  difficult  to  con- 
ceive how  any  religion  can  be  fuppofed  to  derive  its 
origin  from  him,  which  is  hollils  to  the  temporal 
happinefs  of  thofe  to  whom  it  is  given.  The  being 
whom  it  is  the  object  of  his  gracious  v/ill  to  blefs  in  a 
future  exiilence,  it  feems  not  confident  with  his  wif- 
dom  to  opprefs,  or  deceive,  in  the  prefent.  Much 
therefore  would  thofe  dodtrines  want  of  their  bed 
evidence,  which,  while  they  pretended  to  miniiler  to 
the  future  v*eifare  of  mankind,  were  inilrumental, 
now,  only  in  their  degradation  or  their  ruin. 

Whether  in  the  nature  of  the  Mahometan  and' 
Chriftian  rehgions  there  be  any  permanent  caufes  of 
this  diverfity  in  their  efrecls,  affords  a  fubject  of  very 
important  and  ferious  invefti^ation  :  and  if  it  can  be 
flievv'n  that  the  one  is  naturally  deflrudive  of  the 
great  pi-inciplec  of  human  welfare,  and  the  other  as 

naturally 


2o8  S     E     R     M     O     N       IX. 

naturally  conducive  to  them,  it  is  to  be  prcfumed 
that  no  mean  confirmation  will  thus  arife  of  their  re- 
fpeftive  falfehood  and  truth. 

The  immediate  end  of  religion,  is  to  prepare  man- 
kind for  a  future  ftate ;  but,  any  in  the  profecution 
of  this  end,  there  is  a  collateral  eiiecV,  which  it  una- 
voidably has  upon  the  temporal  character  of  man» 
The  doctrines  which  it  teaches,  and  the  precepts 
"which  it  prefcribcs,  while  they  are  relative  to  the  di- 
vifion  of  his  Intellectual  and  Moral  Powers, 
effect  alfo  their  nature  and  extent :  hence  that  relig-. 
ion  will  moft  eflectually  conduce  to  the  welfare  of 
man,  which  moft  invigorates  and  enlarges  thefe  capa- 
cities of  his  mind. 

The  influence  of  religious  perfaafio.n  mull  always 
be  great,  either  in  improving,  or  contracting,' the  Fac- 
ulties of  the  Uuderftanding,  Opinions  which  are 
the  firft  received,  and  the  laft  parted  with ;  which 
are  united  with  all  the  hopes  and  ail  the  fears  of  hu- 
manity ;  which  are  feldom  doubted  of  by  men  of 
common  fenfe,  and  feldom  improved  by  men  of  com- 
mon attainments  ;  cannot  be  fuppofed  to  be  indiffer- 
ent in  their  efte£ts  upon  the  mind.  The  uuderftand- 
ing is  equally  fubjcft  to  habits  with  our  other  powers  ; 
and  according  to  the  manner  in  which  it  has  been 
exercifed,  or  to  the  reach  and  extent  which  it  has  ac- 
quired in  its  common  exercifes,  v.'ill  be  its  exertion 
and  character  in  every  other  employinent.  The  vo- 
tary of  a  week  or  narrow  fuperftition,  v/hich  exhibits 
its  gods  in  the  fliape,  and  endows  them  v/ith  the  paf- 
fions,  of  mankind  ;  he  whofe  mind  has  been  accuf- 
tomed  to  no  higher  forms  of  excellence,  and  to  no 
brighter  objects  of  contemplation,  than  the  doctrines, 
which  fuch  a  religion  affordSj  cannot  eafily  be  imag- 
ined to  poffefs  an  uuderftanding  much  elevated  or 
improved  ;  and  will  not  carry  to  other  employments, 
that  liberal   and  enlightened  fpirit  which  rational. 

fpeculations 


P     A     R     T       I. 


C09 


fpeculations  excite  and  confirm.  So  far  as  the  in- 
fluence of  its  truths  upon  his  underllanding  extends, 
his  relidon  will  tend  to  contraft  it ;  the  difficiiKics 
which  oppofe  its  progrefs  will  be"  fo  far  incrcafed,  as 
its  former  habits  have  blinded  or  weakened  it ;  and, 
ainidd:  this  general  deprefiion,  it  can  only  refume  its 
powers,  when  fpme  unLifuai  and  important  concern 
calls  them  forth,. and  leads  them  beyond  the  limits 
which  had  been  formerly  impofed  to  them.  A  re- 
ligion, on  the  contrary,  which  exhibits  fiibiirae  ob- 
jects of  contemplation  ;  which  arrays  its  Deity  in  ev- 
ery pofTible  excellence  ;  and  which  mingles  none  of 
the  infirmities  of  man  with  the  perfeftions  of  heaven  ; 
may  naturally  be  fuppofed  to  im.prove  and  to  exalt 
the.  human  underftanding.  By  giving  it,  in  its  com- 
mon and  permanent  employments,  an  object  of  tran- 
fceiidantal  excellence  and  magnitude  ;  by  accuilomilig 
it  to  high  ideas  of  wifdoni  and  perfection,  it  mufh  ev- 
en infenhbly  have  an  influence  in  Tramping  a  fimilar 
character  on  all  iis  exertions  :  and  while  to  the  mind 
and  views  of  the  philofopher  it  affords  a  portion  of 
the  fame  fublimity  and  fpirit,  to  the  common  habits 
of  opinion  alfo  it  communicates  fomev«;hat  of  the 
fame  extent,  and  marks  with  bolder  features  the  ge- 
neral character. 

But  the  greater  influence  of  reiigious  opinion  up- 
on the  powers  of  the  human  underftanding,  arifes 
from  the  information  which  it  gives  to  man  of  his  na- 
ture and  end.  All  excellence  is  vclative  to  the  fitu- 
ation  in  which  it  is  fliewn  ;  and,  before  any  kind  of 
ambition  can  be  excited,  it  is  firft  necelTary  to  knov/ 
what  it  is  that  ambition  can  attain. 

In  the  ordinary  bufincfs  of  hfe,  the  exertions  of 
mankind  are  proportioned  to  the  probabihty  of  fuc- 
cefs.  No  greater  induftry  is  exerted,  and  no  greater 
variety  of  intelligence  acquired,  than  wh,-:it  feems  ne- 
ceikiry  for  the  fi.vtion  in  which  it  is  probably  to  be 
O  brought 


2IO  S    E     R    M    d    N      a 

brought  into  ufe.     The  diflferences  of  fortune  and 
condition  thus  in  a  very  obvious  manner  affedl    the 
capacities  or  acquifitions  of  the  mind.     The   polfef- 
for  of  rank  and  opulence,  who  is  raifed  by  fortune  to 
the  higher  conditions  and  the  greater  duties  of  life, 
feels  himfelf  called  upon  for  wider  views  and  more 
liberal  accomplifhments  than  the  generality  of  man- 
kind :  and,  if  he  pofTeffes  the  common  ambition  of 
his  ftation,  he  will  proportion  his  efforts  to  the  op- 
portunities which  are  offered  to  him,  and  to  the  ex- 
peftations  which  are  formed  of  him.    The  poor  man, 
on  the  contrary,  concerning  whom  no  fuch  expecta- 
tions  are    entertained,   and  whofe   life  is   probably 
to  be  palTed  in  domeflic  duties  and  corporeal  labour, 
as  naturally  accommodates  his  mind  to  the  fituation 
in  which  he  is  to  aft  ;  and  feldom  is  folicitous  about 
any  acquifitions,  either  of  knowledge  or   of  virtue, 
"which  are  not  demanded  by  his  condition  :  and  thus 
the  inequalities  of  rank  and  of  fortune,  which  ard 
produced  by  the  improvements  of  fociety,   have   a 
natural  and  obvious  tendency  either  to  exalt  or  to 
deprefs  the  capacities  of  their  pofl'effors,  and  to  adapt 
all  their  exertions  to  the  fituation  in  which  they  are 
to  be  employed.     It  is  in  the  fame  manner  that  re- 
ligion operates  on  the  mind  of  man.     From  religion 
only  he  learns  what  are  the  final  views  and  expefta- 
tions  of  his  being  ;  for  what  purpofe  his  mental  pow- 
ers were  given  ;  to  what  ends  they  lead  ;  and  what 
higher  degrees  of  excellence  they  may  yet  receive. 
He  will,  therefore,  be  led  to  a:ccommodate  his  am- 
bition and  his  defires  to  the  fenfe  he  poirefTes  of  his 
nature.     The   confcioufnefs  of  greater  capacity  for 
virtue,  will  be  attended  with  a  ilronger  fenfe  of  ob- 
ligation to  become  virtuous. 

To  the  poor  native  of  unenlightened  countries, 
^hat  motives  can  his  religion  afford  to  excite  the  ar- 
.    dour  or  the  adivity  of  his  mind  ?  The  fervice  of  dei- 
ties - 


PART       I. 


211 


ties  little  elevated  above  the  rank  of  man,  cannot 
much  improve  his  opinion  of  the  confequence  of  his 
being,  or  animate  his  defire  of  their  favour ;  and  a 
long  Futurity  to  be  pafled  in  the  fame  occupations 
which  now  engage  him,  or  in  the  narrow  circle  of 
animal  enjoyment,  cannot  produce  in  him  any  high- 
er conceptions  of  the  dignity  of  his  nature,  or  ani- 
mate him  to  the  exertion  of  any  other  powers,  -than 
thofe  that  are  to  be  employed  in  the  life  for  which  he 
thinks  himfelf  deftined.  Little  raifed  in  his  purfuits 
above  animal  life,  he  will  have  fomething  contraded 
and  abjedl  in  all  his  hopes.  He  fees  before  him  an. 
indiftintt  profped  of  happinefs  in  corporeal  indul- 
gence, or  indolent  repofe  :  he  therefore  is  prompted 
by  inftinft,  and  direfted  even  by  reafon,  to  accom- 
modate himfelf  to  this  defliny  of  his  nature  ;  and  he 
thinks  it  folly  and  delufion  to  difquiet  himfelf  about 
any  higher  purfuits  than  thofe  in  which  Eternity  feems 
to  be  engaged.  No  views  of  mental  improvement  have 
ever  dawned  upon  his  mind  ;  and  he  leaves  the  world, 
as  he  entered  it,  ignorant  of  all  the  nobler  capacities 
of  his  nature,  and  uninflrucled  in  the  dignity  of  his 
being  by  thofe  religious  encouragements  and  affift- 
ances,  which  alone  could  inllruct  him. 

How  different  is  the  influence  of  enlightened  re- 
ligion !  Taught  by  this,  man  becomes  acquainted 
with  the  character  of  his  being.  Regarding  himfelf 
no  longer  as  the  groveling  inhabitant  of  earth,  he 
extends  his  hopes  beyond  the  reach  of  animal  en- 
joyment. He  finds  himfelf  deftined  to  immortal 
life  ;  he  feels  himfelf  endued  with  the  capacity  of 
eternal  happinefs.  To  this  fublime  end  his  mind 
almoft  involuntarily  endeavours  to  adapt  itfelf.  His 
imagination,  his  underflanding,  his  heart,  affume 
new  energy  and  extent,  as  thev  are  employed  on  fo 
boundlefs  a  fcene.  And  while  he  looks  forward  to 
thofe  bright  profpects  which  religion  unfolds  to  his 
O  2  view. 


21^  SERMON      Ia. 

view,  fentinv-RVs  of  confcious  dignity  infinuate  thcin- 
felves  into  liis  ininci,  fo  as  to  purify  his  taite,  and  ex- 
alt his  defires  above  the  grofs  and  fleeting  pleafures 
of  this  terreftrial  ftate. 

It  requires  no  uncommon  effort  of  fagacity  to  dif- 
cover  the  wide  difference  that  fubfifls  between  the 
religions  of  Mahomet  and  Chrid,  in  their  influence 
on  the  conceptions  of  the  imagination,  and  the  direc- 
tion of  the  appetites.  The  dodrines  which  the  Pro- 
phet of  Arabia  has  taught  concerning  the  divine  per- 
fections, too  frequently  accord  with  the  lowell  ideas 
of  the  human  mind  ;  and  though  they  are  at  times 
illuminated  by  fublime  or  magnificent  images,  yet  ma- 
ny of  the  fuppol'ed  beauties  of  the  Koran  confdt  rather 
in  the  brilliancy  of  the  language  than  in  the  majeily 
of  the  thoutrht.     How  much  Mahomet  was  indebted 

O 

to  the  writings  of  the  Prophets  and  of  the  Evange- 
iifts,  for  the  greater  part  of  what  is  fublime  or  beau- 
tiful in  his  theology,  his  compofitions  declare :  but 
with  this  facred  and  hollowed  imagery  he  blended 
the  impure  fuperllitions  and  grofs  conceptions  of  his 
countrymen.  For  the  wild  profufion  and  incongru- 
ous mixture  of  abfurdity  and  fenfe  which  pervade  his 
WTitings,  it  is  fcarcely  pollible  to  account  on  any  oth- 
er fuppcfition  than  the  natural  incapacity,  even  of  the 
wifefl  man,  to  form  upon  every  fubjeti,  and  to  pre- 
ferve  upon  every  occafion,  juft  and  confident  notions 
of  the  divine  perfeftions. 

In  what  glowing  colours  is  the  greatnefs  of  the  De- 
ity uifplayed  almoil  in  the  commencement  of  the  Ko- 
ran !  and  with  what  zeal  doec;  the  imagination  go 
along  with  defcriptions,  which  fecm  {o  fuited  to  the 
fupreme  dignity  of  his  nature,  and  the  glorious  ex- 
cellence of  his  vv'orks  !  Yet  hardly  is  this  cnthufiafm 
excited,  before  all  the  ardours  of  the  mind  are  repref- 
fed,  when  we  find  this  fublime  Being  defcend  to  the 
meancft  and  moil  conlemptiblc  emplo}  mcnts ;  prc- 

fcribine 


P    A     R     T       I.  2*3 

fcrlbing  laws  which  minifler  more  to  the  appelilc^? 
than  to  the  intercfts  of  men  ;  and  regulating,  with 
the  fame  care,  at  one  moment  the  .order  of  fecret  and 
impure  enjoyment,  and  in  the  next  the  difciple  in 
which  men  are  to  be  trained  for  eternity. 

In  the  compofition  of  the  fanatical  Impoilor,  credul- 
ity is  often  intermixed  with  craft.  The  fervors  which 
are  at  firil  aflumed  voluntarily  and  infiduoufly,  return 
by  a  kind  of  mechanical  force  ;  in  procefs  of  time 
the  glow  of  his  fancy,  and  the  tumult  of  his  palFions, 
are  no  longer  artifical,  but  real  :  and  in  this  lalt 
ftage  of  depravity  combined  with  folly,  the  enthiifiaiL 
is  infeparately  blended  wdtli"  the  hypocrite  in  the  whole 
mafs  of  charafters  ;  and  in  the  fame  aclion  we  may 
difcover  the  wilinefs  of  the  one,  and  the  w^eaknefs  of 
the  other.  Hence  the  inconfiilencies.  of  Mahomet 
are  to  be  afcribed  partly  to  cunning,  in  accommo- 
dating his  doctrines  to  the  prejudices  of  other  men  ; 
and  partly  to  fanaticifm,  which  prevented  him  from 
controling  the  impetuous  but  uncertain  faliies  of 
his  own  mind. 

Hence  the  God  of  Abraham  and  of  Mofes,  tl:c  in- 
comprehenfible  Being  who,  in  the  language  of  Ifaiah,, 
liveth  from  eternity  to  eternity,  is  afibciated  with  ti'ie 
grofs  and  limited  attributes  of  Eaftern  idolatry  ;  and 
the  altar  which  is  erected  to  the  Father  of  univerfa! 
nature,  is  commanded  to  be  approached  v/ith  the  flaV- 
iili  rites  of  a  timorous  and  abjed  fuperifition. 

Of  that  Eternity,  the  reprefentation  of  which  fornis 
fo  great  a  part  of  every  religion,  the  ideas  which 
IMahomet  has  given,  are  not  more^pure  or  more  con- 
fifient.  Oi"  fuch  a  fyftem  of  opinions,  fo  perplexevl 
by  iiiconfiftcncy,  and  fb  debafed  by  impurity,  the  ef- 
feci;  upon  the  mind  is  obvious.  Though  all  meU 
probably  can  feel  the  fublimily  of  I'lole  defcriptions 
which  fometimes  occur,  yet  the  imprcflion  is  momen- 
tary ;  but  the  apprehenlions  which  are  entertained  bf 
O  3  th. 


214  SERMON       IX. 

the  Deity  from  his  agency,  and  the  conceptions 
which  are  formed  of  Futurity  from  its  employments, 
are  permanent.  The  beauties  of  the  Koran  may 
captivate  the  fancy  ;  but  its  errors  at  once  delude  the 
judgment,  degrade  the  fpirit,  and  pollute  the  affec- 
tions. How  can  the  follower  of  Mahomet,  therefore 
feel  any  enlargement  given  to  his  underflanding, 
from  reprefentations  of  a  Deity  who,  though  fome- 
times  eloquently  or  magnificently  defcribed,  is  yet 
familiarized  to  his  apprehenfion  in  the  charafter 
of  an  impure  or  capricious  being  ?  How  can  he  be 
excited  to  the  exercife  or  improvement  of  the  higher 
powers  of  his  nature,  by  the  views  which  his  religion 
affords  him  of  a  Futurity  in  which  tliefe  powers  feem 
to  be  unemployed  ;  in  which  the  enjoyments  of  ani- 
mal pleafure  form  a  great  part  of  the  reward  affign- 
ed  to  virtue  ;  and  to  the  rehfh  of  which  no  other 
preparation  feems  neceffary,  than  to  aflimilate  the 
mind  to  an  ambition  as  limited,  and  to  defires  as  im- 
pure ? 

Though  the  exiftence  of  a  Deity  has  been  admit- 
ted as  well  in  the  darkefl  as  the  moft  enlightened 
ages  ;  and  though  it  is  equally  fupported  by  the  tef- 
timony  of  tradition  and  the  authority  of  reafon  ;  yet 
the  ideas  entertained  of  his  attributes  have  been  much 
diverfified  by  various  caufes  in  the  conftitution  of 
men's  minds,  or  in  the  circumftances  of  their  fitua- 
tion.  The  northern  nations,  fierce  and  unpolilhed 
in  their  manners,  affailed  by  the  feverities  of  an  incle- 
ment fky,  and  habituated  to  the  contemplation  of 
dreary  wafles  or  rugged  mountains,  have  arrayed 
their  deities  in  every  terrible  quality.  Among  the 
inhabitants  of  the  Eafl,  whofe  tempers  feem  to  be 
cafl  in  a  fofter  mould,  and  whofe  fenfes  are  accuf- 
tomed  to  more  delicate  and  mere  beautiful  profpefts 
of  nature,  the  characters  of  their  Gods  wear  a  love- 
lier afpeft.     The  fame  propenfity  in  the  worfhippcr 

to 


PART       I. 


^15 


to  affimllate  the  objed  of  his  worfhip  to  his  own  rul- 
ing paffions,  or  his  own  favourite  tenets,  may  be  tra- 
ced through  individuals  and  feds.  The  God  of  the 
benevolent  man  is,  in  his  contemplation,  furrounded 
with  the  mild  luftre  of  benevolence  ;  the  God  of  the 
malignant  is  feen  only  with  frowns  of  difpleafure, 
and  armed  with  the  thunderbolt  of  vengeance.  In 
the  Deity  of  Zeno  we  perceive  much  of  the  fullen 
dignity,  and  harfh  inflexibility,  in  which  the  philofo- 
pher  himfelf  placed  the  fupreme  good  ;  and  upon  the 
fame  principles  Epicurus  afcribed  to  his  Gods  that 
exemption  from  the  folicitude  of  care,  and  the  buftie 
of  adtivity,  which  he  reprefented  as  eflential  to  hap- 
pinefs,  both  human  and  divine.  But  in  the  God  whom 
Chriilians  are  commanded  to  adore,  none  of  thofe 
imperfections  can  be  difcerned,  which  are  ufually 
and  juftly  imputed  to  the  peculiar  fentim.ents  of  in- 
dividuals, or  the  general  habits  of  nations.  Without 
the  jargon  of  fcience,  and  without  the  rant  of  enthu- 
fiafm,  he  is  prefented  to  us  with  all  the  perfections 
which  were  ever  affigned  to  the  Divinity,  by  the  rea- 
fon  of  the  contemplative  philofopher,  or  the  fancy  of 
the  enraptured  poet. 

And  here  it  well  deferves  our  notice,  that,  while  the 
human  underftanding  has  been  chiefly  employed  in 
invefl:igating  the  abfolute  exifl:ence  of  God's  attributes, 
divine  revelation  ufually  exhibits  them  in  a  relative, 
and  therefore  a  more  intelligible  and  more  interefling 
point  of  view.  Hs  is  our  Father,  by  whom,  we  are 
proteded ;  he  is  our  Counfellor,  by  v/hom  w£  are 
inftruded  in  the  duties  of  our  ftation ;  he  is  our 
Judge,  by  whom  we  (hall  be  hereafter  exalted  to  the 
nobleft  enjoyments,  or  condemned  to  the  moft  dread- 
ful torments.  Do  not  thefe  reprefentations  of  the 
Deity  pafs  more  eafily  into  the  underftanding,  and 
\york  more  forcibly  on  the  affedions,  than  the  pro- 
foundefl  refearches  of  philofophers  into  the  nature 
O4  .  of 


2i6  S    E     R     M     O    'N      IX. 

of  infinity,  or  the  mofl  fclid  chain  of  argiimenta-  oil 
the  conneclion  of  caiife  and  effedi  ?  Indeed  thc'^aticd 
writers  are  always  more  intent  on  fandifyins;  our 
hearts  than  on  amufing  our  imagination.  Hence 
they  abound  with  fuch  reprefentations  of  our  Crea- 
tor, as  are  hkely  to  produce  not  tranfient  and  wiKl 
admiration,  but  calm  and  permanent  confidence. 
Hence,  too,  the  attributes  of  God  are  fo  frequently 
and  fo  pertinently  united  with  the  duties  of  man.  In- 
flead  of  bewildering  us  in  intricate  and  abftrufe  fpecu- 
lations  upon  unity,  they  tell  us  that  we  are  to  ivo)'- 
Jhip  th:  Lord  oiir  God,  and  him  only  ive  are  to  Jer-vc.  In- 
ftead  of  multiplying  curious  and  difputable  diflinc- 
tlons  about  the  abltracl'  effence,  and  the  negative  or 
pofidve  properties,  of  fpiritual  and  corporeal  bcingii, 
they  em.phatically  pronounce  God  to  he  a  ffirit :  and 
to  this  fpeculative  dogma  they  inftantly  affix  a  prac- 
tical precept ;  for  we  are  therefore  to  ivorfhip  him  in 
fpirit  and  in  triith. 

Before  this  audience  it  v/ould  be  unnccciT-iry  for 
me  to  enlarge  on  the  dotilrinc  of  tutelary  deities, 
which  feems  to  have  prevailed  in  every  country,  and 
of  Vv'hich  numbcrlefs  inftanccs  are  recorded  in  facred 
and  profane  writings.  But  the  uncontroled,  the 
unrivalled,  ^nd  the  undivided  pov^'er  ;  the  univerfal 
prefence,  and  unceafmg  agency  of  the  true  God,  are 
again  and  again  alTerted  in  the  fcriptures.  He  is  Al- 
pha and  0?7!ega,  the  beginning  and  the  end.  He  is  the 
Father  of  light,  zvith  'ivhom  there  is  no  variabknefs,  nei- 
ther Jloado^u  vf  turning.  He  is  the  creator  and  ruler 
of  all  things,  in  whom  are  hidden  all  the  treafures  of . 
ivifdom  ;  the  patient  mailer,  who  is  willing  that  all 
Jhould  come  to  repentance  ;  the  juil  God,  who  will  j-e- 
ivard  every  man  according  to  his  works  ;  the  gracious 
and  merciful  God,  who  o-ave  his  only  bc<^-otten  Son.  thai 
whqfoe-ver  hejieveth  in  him  Jhould  not  perijh,  but  have  ev- 
crlajiing  life.     "What,!  bef2ech  you,  can  be  more  con- 

vincin-r 


P     A     R     T       1.  217 

vinci:\^  to  our  judgment,  or  more  improving  to  our 
hearts^  than  thefe  prefentations  of  the  Deity  ?  Do 
they  ny)t  invite  us  to  confidence,  as  well  as  humble 
us  into  fear  ?  Meditation  on  fuch  a  Being,  fo  con- 
li.antly  and  fo  wonderfully  employed  in  promoting 
the  good  of  his  creatures,  tends  furely  to  crufh  every 
felfilh,  and  to  enlarge  every  generous  affection  of  the 
ibul.  It  exalts  the  dignity  of  our  nature,  when  we 
conceive  ourfelvescapableofobtaininghis  approbation; 
it  foftcns  the  heart  into  compaffion,  and  expands  it  in- 
to benevolence,  when  we  confider  mankind  as  framed, 
and  fupported  by  the  fame  Almighty  power,  redeem- 
ed by  the  fame  goodnefs,  and  intended  together  with 
ourfelves  for  the  fame  glorious  and  incorruptible  in- 
heritance in  hca-jen.  The  pride  of  knowledge,  the 
fplendor  of  conqueft,  and  the  pageantry  of  pov/er, 
ihrink  into  obfcurity  and  infignificance,  when  we  re- 
reflecl  on  him  'luhom  the  heaven,  and  heaven  of  heavens 
cannot  contain.  All  the  lurking  impurities  of  our 
fouls  are  feen  with  loathing,  and  all  the  fecret  crimes 
of  our  lives  remembered  with  horror,  while  we  con- 
sider that  he  trieth  the  very  heart  and  reins,  and  that 
his  eye  feeth  afar  off.  All  the  dark  and  tempeftuous 
fcenes  of  the  world  ceafe  to  alarm  and  deprefs  us,  ad- 
verfity  lofes  her  fting,  and  profperity  affumes  new 
and  m.ore  delightful  charms,  when  we  confider  that 
no  event  takes  place  without  the  appointment  of  our 
Maker,  that  not  a  fpai-rrpu)  falleih  to  the  ground  with- 
out his  notice,  and  that  in  his  fight  we  are  of  more 
value  than  many  fparrozvs. 

In  refpeft  to  a  Future  Life,  the  belief  of  it  has,  v.- 
know,  prevailed  alinofl;  univerfaliy ;  and  yet,  as  to 
the  particular  kinds  and  degrees  of  enjoyment  re- 
ferved  for  us,  nations  and  individuals  have  differed 
widely  from  each  other.  The  Indian,  enfeebled  by 
age  or  tortured  by  ficknefs,  gladly  rcfigns  his  kircath, 
in  hopes  of  receiving  again  the  bow  by  which  he  had 

gained 


2i8      .        S    E     R     M     O    N       IX. 

gained  by  his  fuftenance,  and  deflroyed  his  enemies ; 
and  meeting  again  the  dog  who  had  been  the  faith- 
ful companion  of  his  dangers  and  his  tpils.  The 
hardy  warrior  of  the  North  welcomed  the  hour  of 
death,  which  was  to  carry  Ivm  into  the  hall  of  Odin, 
where,  in  his  imagination,  the  ghofts  of  departed  he> 
roes  were  permitted  to  remember  and  to  celebrate 
the  exploits  performed  on  earth,  and  to  quaflF  the 
moft  delicious  Hquor  from  the  Ikulls  of  the  foes  whom 
they  had  flain  in  battle.  Virgil  defcribes  his  heroes 
as  engaged  in  the  fame  purfuits,  and  attached  to  the 
fame  pleafures.  which  had  been  long  familiarized 
and  endeared  to  them  jn  their  former  exiftcnce.* 
Mahomet  too,  as  we  have  feen,  in  the  fenfual  para- 
dife  which  he  announced,  prepared  for  his  followers 
fcenes  of  the  moft  alluring  voluptuoufnefs. 

Now,  whatever  allowance  the  man  of  deep  reflec- 
tion may  make  for  the  ignorance  and  fuperftitlon  of 
barbarous  countries,  and  whatever  entertainment  the 
man  of  refined  tafte  may  derive  from  the  compofi- 
tions  of  more  enlightened  writers,  both  furely  will 
agree  in  approving  the  filence  of  the  fcriptures  as  to. 
the  particular  (late  of  things  in  a  future  ffe. 

Reafon  informs  us,  that  the  prefent  is  a  probation- 
ary flate  of  difcipHne  ;  and,  in  conformity  to  fuch  a 
ftate,  religion  adapts  all  her  doftrines  to  faith,  all  her 
encouragements  to  hope,  and  all  her  regulations  to 
pradice.  Chriftianity  holding  up  to  us  the  profpect 
of  our  future  exiftence,  bids  us  now  prepare  for  it  by 
virtuous  habits  of  thought  and  adion  ;  and  philofo- 
phy  will  inform  us  that  thofe  habits,  in  a  great  fcheme 

of 

*  Pars  in  gramineis  exercent  membra  palsftris, 
Contendunt  ludo,  et  fulva  luclantur  arena  : 
Pars  pedibus  plaudunt  choreas,  et  carmina  dicunt. 


-Quae  gratia  currum 


Armorumque  fuit  vivis,  quse  cura  nitentes 
Pafcere  equos,  eadem  fequitur  tellure  repoftos. 


^neid.  VI. 


PART      I.  219 

of  moral  government,  are  neither  recommended  by 
the  creator,  nor  acquired  by  the  creature,  in  vain. 
We  are  therefore  to  beHeve  that  a  real,  an  intimate, 
and  mod  important  connection  fubfifts  betureen  the 
prefent  hfe  and  that  which  is  to  follow  it ;  though  it 
furpafs  our  abilities  to  explain,  and  perhaps  to  com- 
prehend, the  particular  powers  with  which  we  fliall 
be   invelled,  and  the  particular  agency  in  which  we 
are  to  be  employed.     Chriftianity  may  then  be  ex- 
cufed  for  not  gratifying  our  curiofity,  on  fubjeds  to 
which  our  apprehenfions  are  now  utterly  inadequate  : 
and,  even  were  they  more   adequate,  it  would  de- 
ferve  our  praife  for  informing    us   of  what  is   true, 
that  we  are  deftined  for  immortality  ;  and  for   in- 
ftrufting  us  in  what  is  mod  important,  the  duties  by 
which  we  are  to  gain  it.     From  fome  paiTages  in  the- 
fcriptures  it  may  be  inferred,  that  our  moral  purfuits 
and  our  intelleftual  endowments  will  bear  fome  re- 
femblance  to  the  prefent ;  and  on  this  fuppofition  is 
founded  the  neceffity  of  regulating  the  one  by  the 
flrldefl  virtue,  and  of  im.proving  the   other  by   the 
fublimcft  knowledge.     In  favour   of  this   inference 
from  the  facred  writings,  analogy  certainly   pleads. 
Children  are  poifeffed  of  powers  and  affedlons,  which 
are  in  procefs  of  time  to  be  drawn  out  into  adion  ; 
upon  the  right  ufe  of  which  depends  their  happinefs 
or  their  mil'ery  ;  and   in  the   cultivation  of  which, 
therefore,  they  are  affifted   at  a  time  when  they  can- 
not look  forward  either  to  the  end  for  which  they 
are  to  act,  or  to  the  connection  of  that  end  with  the 
means  that  are  now  taking  to  enable  them  to  aft  well. 
In  the  fame  manner  we  are  training   up  to   habits, 
and  exercifing  powers,  which  are   to  acquire  new 
vigour,  and  to  operate  through  a  wider  fphere,  when 
this  corruptible  Jhall  have  put  on  incorruption.    Certain- 
ly we  are  not  juftihed  in   expecting  that  indolent  re- 
pofe,  in  which  an  Epicurean  would  place  his  feUcity  ; 

or 


2  20  S     E     R  %   -O     N      IX. 

or  thofe  rapturous  and  fervent  devotions,  in  which 
aloiie  the  Enthufiaft  iunpoies  the  joys  of  the  blefled 
to  confifl :  much  lefs  arc  we  authorized  to  look  for 
fenfual  gratifications,  or  the  gaudy  trappings  of 
wealth  and  power. 

The  policy  or  the  pride  of  the  Greeks  and  Remans 
often  induced  them  to  confme  the  rewards  of  Eterni- 
ty to  ths  few  whd  acted  v/ith  fplendor  on  th5  pubhc 
theatre  of  life  ;  to  wife  le^;ifiators,  to  valiant  heroes, 
and  mighty  conquerors.     But  the  gofpel  announces 
"  refurre6lion  and  judgment,  together  with  the  happi- 
nefs  or  mifery  that  is  to  follow  them,  to  men  o?  all 
ages  and  all  countries,  of  all   'capacities  and  all  (la- 
tions.     It  oifers  the  bright  rccompence  of  a  croum 
that  fadcih-  not  away^  as  well  to  the  filent  and  iblid 
virtues  of  mxeeknefs  and  charity,  as  to  the  more  fhin- 
ing  and  exalted  excellences  of  valour  in  a  juft  caufc, 
and   the  difmterefled  love  of  our  country.     It  doo.s 
not  confound  and  weary  the  underllanding,  by  xq- 
prefenting  the  various  ftages  of  our  being  •  as  rcfult- 
ing  from  a  long  train  of  phyfical  caufps,  which  Qod 
has  appointed,  and  which  aS'ecc  each  other  by  fscret 
but  unterrupted  ties  ;  but  it  exliibi'cs  the  dcfi.ri;:e  of 
Futurity  continually  and  profefledly  in  a  moral,  arid 
therefore  a  more   ufeful,  point  of  vicv\'.     It  tells  us' 
that  the  things  which  are  feen^  and  are  temporal  have  a 
reference  to  thofe  things  ivhich  are  not  feen^  and  arc. 
eternal ;  and  that,  in  both,  the  fame  glorious  defign 
is  uniformly  carried  on.     It  conneds  what  we  are  to 
praftifc  with  what  v/e  are  to  believe  :  and  thus   ex- 
tends the   influence   of  Futurity   over  our  focial  and 
religious  relations,  over  our  conduct  in  private  and 
public  life,  and  even  over  our  wonis  and  thoughts. 
Such   is   the  effeft  of  Chriflianity  with  regard  to  \^\^ 
dodrine  of  a  judgment  to  come  :  arid  as  to  the  happi- 
nefs  which  is  to  fucceed  that  judgment,  it  flill  holds 
the  fame  frm  but  unadorned  langur.ge  ;  and  ftill  di- 
rects 


P    A     R     T      I.  221 

rc3:s  all  its  declaraiions  to  the  fame  great  and  good 
purpt^le,  of  making  us  wife  unto  falvation.  Thus  we 
are  told  that  tJjis  mortal  Jlmll put  on  i?nmortality\  we 
are  encouraged  to  hope  for  r.dmlxlion  into  the  pref- 
ence  of  the /pints  ofjujt  men  made  f^er fed:  ;  we  are  to 
fee. the  ^verlafting  God,  face  to  faa\  and  know  bini 
even  as  we  are  known. 

hi  thefe  reprefentations  there  are  iio  impure  or 
fantaltic  ideas  :  all  is  fiinplcj  yet  majefdc  ;  all  is  won- 
derful, yet  credible;  all  is  captivating,  and  at  the 
fame  time  inllruftivc. 

When  the  aftions  of  every  day  and  every  hour 
have  this  intimate  connection  with  our  eternal  doom, 
is  it  not  to  be  expected  that  religion  will  have  a  for- 
cible and  conftant  influence  over  cur  hves  ?  That  in- 
fluence, it  muft  be  confelfed,  is  often  G0untera<?ced  by 
our  infirmities,  our  prepoflefiions,  and  our  headftrong 
appetites.  Yet  Chriltianity  far  furpalles  every  other 
religion  in  its  vifible  tendency  to  make  us  better  men, 
and  in  its  real  effects  upon  the  fentiments  and  the 
manners  of  mankind.  Every  inffance  of  improye- 
inent  wliich  this  Difcourfc  is  intended  to  point  out, 
as  refulting  from  Chriftianity,  in  government,  laws, 
and  fciences,  may  be  confjdercd  as  a  presumptive  ar- 
gumeut  of  its  eificacy  in  matters  purely  of  a  religi- 
ous nature  :  the  fame  commands,  and  the  fame 
fandion^";,  which  have  quickened  the  etTorts  of  men 
in  fecuriiig  their  fpiritual  well  being,  have  been  indi- 
reftly  the  inilruments  of  incrcafmg  their  temporal. 
The  fame  expeclation  of  a  righteous  judgment  which 
makes  us  i^ood  men,  tends  at  the  fame  time  to  make 
113  ufeful  and  ornamental  mcm.bers  of  fociety.  The 
fame  elevation  of  mind  which  aftuates  the  bofom  of 
a  being  who  reveres  himfclf  as  ths.heir  of  immortal 
life,  infpires  every  noble  fentiment,  and  animates  to 
every  arduous  undertaking,  which  can  adorn  and 
dignify  human  nature  in  this  (late  of  mortalitv. 

SERMON 


SERMON       IX, 

PART      II. 
MATTHEW    VII.   i6. 

YE  SHALL  KNOW  THEM  BY  THEIR  FRUITS. 


I 


.  N  the  former  part  of  this  difcourfe  we 
have  endeavoured  to  contrail  the  very  different  effects 
which  the  religions  of  Mahomet  and  Chrift  naturally 
produce  on  the  human  understanding  :  we  now 
proceed  to  examine  their  influence  on  the  moral 
POWERS  of  man. 

The  influence  of  religion  upon  the  moral  powers 
of  man,  feems  to  be  even  more  important  than  that 
which  it  has  upon  the  powers  of  his  underflianding. 
Upon  the  latter  it  operates  only  by  difl:ant  and  in- 
fenfible  degrees  ;  and  produces  its  effect  rather  by  - 
eft:abHfliing  its  habits,  than  by  altering  its  conftitu- 
tion.  But  upon  the  former  its  influence  is  immedi- 
ate. Afliiming  an  authority  which  fuperfedes  every 
other  law  of  his  nature,  and  fpeaking  to  him  with  a 
voice  which  commands  his  obedience  and  affent,  it  is 
able  to  mould  the  opinions  and  purpofes  of  his  being  ; 
and  to  fuit  every  fentiment  of  his  heart  to  the  rules  it 
prefcribes.  What  is  right  or  wrong,  what  is  fit  for 
him  to  purfue  or  proper  to  avoid,  it  can  eftablifli  with 
higher  fanclions  than  the  deduftions  of  realbn,  or  the 
confcioufnefs  of  feeling,  can  claim  j  and  the  voice  of 

nature, 


SERMON      IX.  i2^ 


J 


nature,  when  oppofed  to  Its  commands,  Is  either  aw- 
cd  into  filence,  or  links  into  negleft. 

On  the  nature,  therefore,  of  religion  depends  in  a 
great  meafure  the  moral  charafter  of  man.  The 
dodrines  which  it  teaches,  and  the  precepts  which  it 
enjoins,  mufl  in  every  inltance  determine  his  opin- 
ions and  his  condud  ;  and  as,  when  united  with  the 
interefls  of  mankind,  they  may  be  fuppofed  to  give  a 
more  powerful  motive  to  his  exertions  and  his  hu- 
manity ;  fo,  when  oppofed  to  them,  they  are  able  to 
vanquilh  every  inftind  of  his  nature,  and  to  ftamp 
with  the  femblance  of  virtue  whatever  is  hurtful  to 
his  kind. 

The  moral  influence  of  any  fyflem  of  opinions  de- 
pends upon  their  relation  to  the  welfare  of  mankind  ; 
iind,  in  judging  of  them,  we  determine  their  utility 
by  the  nature  of  the  general  fpirit  they  inculcate,  and 
the  particular  duties  they  enjoin.  Upon  whatever 
principle  the  nature  of  virtue  is  refted,  its  end  feems 
uniformly  to  be  fuppofed  in  the  produdion  of  general 
good  :  and  whatever  may  be  the  charader  of  any 
particular  duty,  the  principle  upon  which  it  is  ap- 
proved is  its  relation  to  this  end.  Every  fyftem  of 
religious  opinion,  therefore,  will  improve  the  moral 
powers  of  man,  in  proportion  as  the  fpirit  which  It 
inculcates  is  that  of  general  humanity  ;  and  as  the 
duties  which  it  enjoins  are  in  themfelves  beneficial. 

In  reviewing  the  general  hiflory  of  religion,  we 
obferve  a  corruption  and  weaknefs  in  the  nature  of 
man,  which  has  too  often  rendered  both  the  fpirit 
which  it  ellablifhes,  and  the  duties  which  it  prefcribes, 
prejudicial  to  the  welfare  of  humanity. 

The  pofleiiion  of  divine  favour,  and  of  peculiar  in- 
fpiration,  with  which  fo  many  nations  fo  often  and  fo 
ialfely  have  flattered  themfelves,  inftead  of  infpiring 
fentiments  of  compaflion  or  humanity  for  thofe  whom 
heaven  had  lefs  diftinguiflied  ;  or  of  exciting  that 

pious 


:i24  SERMON      IX. 

p^us  gratitude  which  naturally  unites  itfelf  with  l^e- 
Xicvolcncc  and  pity  towards  the  ignorant  and  the  de- 
ceived J  has  in  general  been  productive  only  of  arro- 
gance and  inhumanity  ;  of  a  fpirit  at  the  lame  time 
prefumptuous  in  Its  eltiniate  of  its  ovv^n  claims  to  fa- 
vour, and  uncharitable  in  its  interpretation  of  thoie 
of  oiher  men.  To  be  the  favoured  of  heaven,  is  the 
diilinclion  moll  grateful  to  the  imaginations  of  men  : 
and  v/hile  it  infenfibly  unites  with  private  and  nation- 
al pride,  it  fecms  to  juflify  that  fenfe  of  fuperiority, 
which  men  are  at  all  times  difpofed  to  entertain  of 
themfelves  and  of  their  nation.  The  reft  of  mankind, 
involved  in  ignorance,  or  deluded  by  error,  appear 
the  objects'  of  a  pity  which  borders  upon  contempt ; 
and  their  umviUingnefs  to  defert  fuperftitions  which 
feem  fo  abfurd,  or  to  receive  truths  vv^hich  feem  i^o 
plain,  appears  to  imply  a  barbarity  which  it  is  proper 
to  defpife,  or  an  obftinacy  which  it  is  juft  to  correct. 
The  gloom  in  which  heaven  leaves  them  to  wander, 
is  fometimes  thought  to  indicate  fome  original  infe- 
riority in  their  nature,  or  fome  acquired  depravity 
which  the  Deity  defigns  to  punifli  :  and  in  either 
cafe  he  feems  to  eftablifli  a  boundary,  by  which  his 
choien  and  favoured  people  are  feparated  from  thofe 
impure  and  corrupted  nations,  v.ho  are  the  enemies 
of  divine  truth,  or  the  objefts  of  divijie  wrath. 

Wherever  men  have  atted,  thefe  prejudices  havo 
in  fome  degree  influenced  their  conducl.  The  fpirit 
of  religious  zeal  has  increafed  the  ftrength,  and  fharp- 
ened  the  afperity,  of  national  animohty ;  and  tlic 
principles  of  peace  and  humanity,  upon  which  the 
public  welfare  of  mankind  is  repofed,  have  been  feen 
to  perifli  under  the  influence  of  opinions,  which  in 
the  mercies  of  heaven  have  found  a  warrant  for  cru- 
elty, and  which  make  us  perceive  in  man  on]y  the 
enemy  of  man. 

Whatever 


PART      II.  2-5 

Whatever  has  been  the  charafter  of  religion,  the 
fame  Spirit  of  party  and  holtility  feems  to  have  ani- 
mated its  profelfors.  Under  every  different  climate, 
and  amidlt  every  diffimilarity  of  manners  ;  in  the 
mild  and  peaceful  doctrines  of  Brama,  as  well  as  in 
the  ruder  fyftems  of  Northern  fuperflition  ;  the  tem- 
poral influence  of  religion,  by  the  regulations  of  pri- 
vate intercourfe,  as  v/ell  as  by  the  injundion  of  open 
hoflility,  has  operated  fo  as  to  divide  mankind  from 
each  other,  and  to  eftablifh  permanent  barriers  to 
their  commerce  and  their  improvement.  And  if, 
in  any  periods  of  the  hiilory  of  human  affairs,  mere 
Hberal  principles  feem  to  have  counterafted  this  fa- 
tal infirmity,  they  are  to  be  found  by  broken  and  in- 
diftinft  traces  in  the  ages  of  ancient  polytheifm,  un- 
der the  influence  of  religions  too  grofs  to  intereil  the 
vanity,  or  to  awaken  the  palTions,  of  mankind  ;  and 
too  much  diverfified  in  their  objeifls,  to  excite  either 
zeal  or  refolution  in  their  fupport. 

The  fame  weaknefs  which  has  thus  corrupted  the 
general  Spirit  of  religion,  feems  alfo  to  have  afFe£led 
the  peculiar  Duties  it  prefcribes  ;  and,  by  the  unac- 
countable perverfenefs  of  human  nature,  even  the 
particular  Virtues  it  has  enjoined  have  too  often  be- 
come not  lefs  adverfe  to  the  welfare  of  men,  than  the 
general  Charader  which  it  has  eflablifhed. 

That  purity  of  life  is  the  befl  tribute  which  can  be 
offered  to  the  Deity,  is  the  dodrine  indeed  of  reafon, 
but  feems  not  in  general  to  have  influenced  the  con- 
rflud  of  reafonable  beings.  "  The  plealures  which  the 
conftitution  of  humanity  has  annexed  to  the  per- 
formance of  moral  duty,  appear  to  conned  it  too  in- 
timately with  our  intereil,  to  render  it  a  voluntary  or 
acceptable  offering  :  and  the  pious,  mind,  oppreffed 
v/ith  the  fcnfe  of  divine  favour,  and  animated  with 
the  ambition  of  difplaying  its  gratitude,  feeks  natu- 
rally for  furer  and  feverer  proofs  of  its  thankfulnefs 
P  and 


226  S    £     R    M     O    N      IX. 

and  its  devotion,  Amidft  aufleritics  and  mortilicd' 
tions,  it3  piety  feems  bell  to  be  evinced  ;  to  the  fen- 
fual  and  impure  gratifications  of  the  prefent  life,  it 
appears  unfeemly  for  the  imagination  which  is  con- 
verfant  in  divine  meditation,  to  defcend :  and  the 
facrifice  of  all  that  minifters  to  the  comfort  or  enjoy- 
ment of  a  temporal  being,  is  confidered  as  the  fit 
purchafe  of  the  joys  of  immortality,  and  as  the  folc 
difcipline  in  which  the  mind  can  be  trained  for  its 
pure  enjoyments. 

The  mafs  of  mankind,  indeed,  feldom  fhare  In  this 
fublime  infirmity.  But  other  pafiions,  more  fuited 
to  their  character  and  habits,  unhappily  co-operate 
with  this  pious  prejudice,  and  alTift  it  in  the  fepara- 
tion  of  moral  duty  from  religious  obedience.  What 
to  the  pure  and  upright  mind  feems  too  eafy  a  fervice, 
is  to  the  corrupted  and  fenfual  a  bondage  too  fevere 
to  be  borne.  The  reftraints  of  palfion,  the  denial  of 
appetite,  the  calm  perfevcrance  of  virtuous  conduft, 
are  fevereties  which  the  generality  of  mankind  have 
neither  tempers  refolutc  enough  to  praftife,  nor  ima^ 
ginations  pure  enough  to  comprehend.  But  the  ob* 
fervance  of  the  forms,  and  theinflidion  of  the  aufter- 
ifies  of  fuperlliition,  all  men  can  praftife.  They  re- 
quire not  a  permanent,  but  a  temporary  mortifica- 
tion :  they  exhauft  not  the  imagination,  by  demand- 
ing its  conftant  employment  on  thofe  high  and  myf- 
terious  fubjefts  to  which  the  mind  approaches  with 
dread ;  but  adapt  themfelves  to  thofe  occaftonal  fea- 
fons  of  defpondence  or  apprehenfion,  when  men  feek 
to  make  their  peace  with  God :  and  while  they  per- 
fuade  the  finner  that,  by  this  voluntary  punilhment, 
he  has  expiated  his  errors  and  his  crimes,  they  feem 
to  bid  him  return  again  into  the  world,  and  relapfc 
into  the  indulgertce  of  all  his  defires. 

While  mankind  are  thus  difpofed,  by  fome  fecrct 
kind  of  infirmity,  to  the  corruption  of  religion,  a  fyf- 

tern 


PART       II. 


127 


tem  of  religious  opinions  which  falls  in  with  thefe 
prejudices,  and  avails  itfelf  of  them,  cannot  but  be 
hurtful  to  the  moral  charafter  and  capacities  of  man. 
With  this  fatal  influence  it  is  eafy  to  perceive  that 
Mahometanifm  is  attended :  and  while  it  alTumes  to 
itfelf  the  high  pretenfion  of  divine  original,  both 
the  Spirit  which  it  inculcates,  and  the  Duties  which 
it  prefcribes,  are  nearly  as  adverfe  to  the  welfare  of 
humanity,  as  the  rudeft  form  of  barbarous  fuper 
ftition. 

To  that  religious  pride  which  all  men  are  difpofed 
to  entertain,  and  which  fo  often  has  covered  the  fcene 
t)f  their  tranfadlions  with  blood,  the  doctrines 'of 
Mahomet  have  afforded  an  encouragement  and  per- 
manency, which  is  unprecedented  even  in  the  hiftory 
of  religious  error.  To  the  pious  MulTulman  the 
reft  of  mankind  are  profcribed,  as  the  objeds  of  his 
averfion  or  contempt :  the  hand  of  his  Prophet  has 
€ven  marked  repeatedly,  and  authoritatively,  the 
limits  within  which  his  humanity  ought  to  be  em- 
ployed ;  and,  to  his  eye,  the  various  multitudes  who 
ftand  without  his  barrier,  are  blended  under  one 
common  colouring  of  ignorance  and  oppofition  to 
the  truth,  and  of  hopelels  exclufion  from  the  know- 
ledge of  the  divine  will  here,  and  the  privileges  of  the 
divine  favour  hereafter.  The  fword  by  which  the 
conquefts  of  the  prophet  were  attained,  and  which  far 
more  effeftually  than  the  boldnefs  of  his  pretenfions, 
or  the  wifdom  of  his  Koran,  fubdued  the  obftinate 
prepofleflions  of  his  countrymen,  is  left  as  the  mofl 
precious  inheritance  to  the  fucceffors  of  his  power  : 
and,  while  their  piety  is  united  with  their  ambition 
and  their  pride,  to  the  private  Muffulman  the  prof- 
ped  of  eternal  enjoyment  is  held  out  as  the  reward 
of  his  labours  in  the  defolation  of  humanity.  The 
honour  of  his  country,  the  fuccefs  cf  his  faith,  and 
the  fenfe  of  the  importance  and  fuperiority  of  his 
P  2  own 


228  SERMON      IX. 

own   chara£ler,  are  connefted  with  this  fpirit  of  uit* 
diftinguilhing  and  uncontroled  hoflility  to  the   r.ft 
of  his  fpecies  :  and  the  fame  fatal  delufions  which 
occafionally  deluged  the  Eaft  for  ages  in  blood>  have 
filently  but  uniformly  operated  upon  the  private  fen- 
timents  of  men,  fo  as  to  narrow  their  focial  affedions 
within  the  bounds  of  their  own  perfuafion,  and  to 
create  enemies  in  all  that  are  not  numbered  under 
the  banners  of  the  prophet.     While  the  religion  of 
Mahomet  thus  naturally  tends  to  divide  mankind, 
whether  as  individuals  or  nations,  from  each  other  j 
and  while  it  checks  the  diifufion  of  humanity,  by  re- 
tarding the  improvement  and  happinefs  of  human 
kind ;    its  effects  are  not  lefs  malignant  upon  the 
moral  charader  of  man,  by  the  rules  and  precepts  k 
prefcribes.     Of  that  liberal  piety  which  is  founded  as 
well  in  the   underftanding  as  in  the  heart  ;  which 
examines  where  it  approves,  and  which  difplays  the 
fmcerity  of  its  approbation  by  reditude  of  intention 
and  purity  of  conduft  ;  the  generality  of  mankind, 
from  their  contrafted  habits  of  thought,  as  well  as 
their  laborious  ftations  in  life,  are  in  a  great  meafure 
incapable.     They  indeed  believe  in  a  moral  govern- 
or and  judge  of  the   univerfe  ;    they  reverence  his 
attributes,  and  would  conciliate  his  favour  ;  but  it 
accords  better  with  their  wifhes,  and  their  prejudices, 
to  confine  the  practice  of  religion  to  thofe  auflerities 
and  forms,  which  require  little  mental  purity,  or  in- 
telleftual   exertion,   to  perform.     A  religion,  there- 
fore, which  avails  itfelf  of  this  infirmity,  mull  necef- 
farily  be  fuppofed  to  give  a  fanction  to  thefe  natural 
though  dellrudive  errors,  and   to  be  produdive  of 
all  the  evils  that  refult  from  them. 

If  it  be  true,  as  the  enemies  of  revelation  contend, 
that  mankind  are  often  not  aduated  by  their  princi- 
ples ;  it  is  equally  true,  may  the  Chriftian  fay,  that 
they   in  few   inflances  totally  and  deliberO'tely  re- 
nounce 


PART      II.  229 

Bounce  them.  Error  gains  aflent  by  the  refemblance 
it  bears  to  truth  ;  and  fuperflition  fanftifies  its  ufur- 
pations  by  urging  feme  of  thofe  claims,  which  true 
religion  has  ever  employed  with  fuccefs  upon  the 
common  fenfe  of  mankind.  Hence  no  religion,  be 
its  promifes  ever  fo  alluring,  its  ceremonies  ever  fo 
frequent,  and  its  injunftions  ever  fo  peremptory,  can 
keep  any  firm  hold  on  the  reafon  or  the  imagination 
of  men,  unlefs  it  calls  in  the  aid  of  the  moral  fenfe, 
and  recommends  fome  duties  which  that  fenfe  ap- 
proves. Even  the  coarfefl  and  moll  defpicable  fyf- 
tems  of  fuperflition  pretend  to  give  a  greater  or  lefs 
fan£tion  to  thofe  offices  which  the  experience  of  men 
found  necelTary  for  the  happinefs  of  that  fociety  in 
vv^hich  they  arofe  ;  and  therefore  the  diftin^lion  which 
lies  between  true  and  falfe  religion,  is  this  :  That 
reHgion  is  falfe,  which,  profefling  to  be  intended  for 
the  ufe  of  all  nations,  is  diftorted  in  its  dodlrines, 
and  narrowed  in  its  precepts,  by  the  prejudices  and 
manners  of  any  one  particular  age,  and  any  one  par- 
ticular country.  That  religion  is  probably  true, 
which,  challenging  the  inquiries,  and  demanding  the 
obedience,  of  every  age  and  every  country,  is  calcu- 
lated to  promote  their  tem.poral  as  well  as  eternal 
interefl ;  to  co-operate  with  every  ufefui  quality  in 
their  government,  lav/s,  and  manners ;  and  gradual- 
ly to  correft  whatever  is  defective  or  injurious  to 
them.  But  the  general  and  vague  recommendation 
of  virtue  forms  no  part  of  the  peculia?-  charaj^er  of 
ayiy  religion,  fince  it  is  equally  common  to  ail.  The 
intiuence  of  a  religion  upon  morality  is  therefore  to 
be  determined  by  the  relation  which  the  peculiar 
duties  it  prefcribes,  have  to  the  general  welfare  of 
men;  and  the  motives  which  of  itfelf  it  afibrds  to 
the  difcharge  of  thofe  grand  and  univerfal  duties.^ 
which  time  and  place  may  indeed  modify  in  their 
degree,  but  without  fui'pending  their  obligatioj^^^ 
P  3  Confidered 


23©  SERMON       IX. 

Confidered  in  this  light,  the  religion  of  Mahomet 
prefents  itfelf  to  us,  as  containing  precepts  more  de- 
ftruftive,  perhaps,  to  the  well  being  of  mankind,  than 
are  to  be  found  in  any  other  inftance  of  religious  de- 
lufion.  The  Muflulman  is  commanded,  indeed,  to 
be  juft  and  charitable  ;  and  this  command  every  other 
religion,  however  falfe,  would  not  fail  to  impofe. 
But  juftice  and  charity  form  only  a  fmall  and  fubor- 
dinate  part  of  his  obedience.  He  mufl:  abflain  from 
the  innocent  enjoyment  of  the  bounties  of  nature, 
with  a  rigour  v/hich  leflens  the  comforts  of  focial  in- 
tercourfe,  and  even  in  fome  degree  repreffes  the  noble 
emotions  of  friendfhip  and  affection.  He  muft  ap- 
proach the  Deity,  not  at  the  feafons  of  his  own  grati- 
tude ;  but  at  prefcribed  hours,  which  often  arrive 
without  the  preparation  of  his  heart ;  and  which  re- 
turn with  fuch  frequency,  and  muft  be  pradifed  with 
fuch  exaclnefs,  as  tend  furely  to  create  cftentatious 
hypocrify,  or  abjed  pufillanimity  j  to  fiackcn  punc- 
tuality into  indifference,  or  inflame  zeal  into  ianati- 
cifm.  In  whatever  fituation  he  is  placed,  he  mult 
perform  ablutions,  which  often  interfere  with  the 
practical  duties  of  life  ;  and  of  which  the  forms  and 
circumftances  would  be  ridiculous  in  the  recital,  if 
indeed  they  deferved  not  g^feverer  appellation,  when 
confidered  as  the  evidences  of  virtue  and  piety.  To 
fill  up  the  meafure  of  his  devotion,  the  Mahometan 
mull  leave  his  friends,  his  family,  and  his  country, 
and  expofe  himfelf  to  the  dangers  of  a  tedious  jour- 
ney, through  barren  fands  and  beneath  a  burning  fky, 
to  vifit  the  Temple  of  Mecca,  vvith  ceremonies  v/hich 
alike  corrupt  the  underilanding,  and  degrade  the  dig- 
nity, of  a  rational  and  immortal  being. 

Such  are  the  duties  to  which  the  foliov;ers  of  Ma- 
homet are  bound  ;  and  little  mud  the  prophet  have 
known  of  the  human  heart,  if  he  imagined  that  the 
prefcription  of  fuch  a  ritual  was  ferviceable  to  the 

caufe 


PART      11. 


^31 


caufe  of  real  piety  ;  if  he  believed  that  by  the  intro- 
dudion  of  burthenfome  ceremonies  he  infured  the 
fincerity  of  rehgion  ;  or  if  he  ventured  to  hope  that 
any  other  confequence  could  arife  from  fuch  precepts, 
than  the  obfervance  of  the  forms  of  devotion  without 
"its  fpirit ;  and  the  confinement  of  the  emotions  of 
virtue  to  that  precife  limit  within  which  they  were 
circumfcribed. 

But  let  us  turn  our  eyes  awhile  from  a  profped  fo 
difgufting. 

To  the  narrow  and  felfifli  views  of  the  Arabian  im- 
poftor,  and  to  the  lifelefs  and  unprofitable  ceromonies 
which  he  appointed,  let  us  oppofc  the  fublime  and 
difmterefled  philanthropy  of  our  holy  religion,  the 
Simplicity  of  its  precepts,  and  the  connexion  even  of 
its  ceremonial  ordinances  with  the  practice  of  moral 
virtue.  Unlike  the  confined  and  narrow  inftitutions 
of  the  Koran,  the  gofpel  of  Chriit  breathes  a  fpirit  of 
benevolence  as  univerfal  as  it  is  pure.  Unconnefted. 
with  the  machinations  of  human  policy,  or  the 
fchemes  of  human  ambition,  it  propofes  to  eflabhfh 
no  other  kingdom  but  that  of  righteoufnefs  and  p  ^ace. 
No  reftriftions  of  national  prejudices,  no  differences 
of  religious  opinion  or  modes  of  worfhip,  are  fuffered 
to  reftrain  its  operation.  The  believer  and  the  infi- 
del, the  friend  and  the  enemy,  are,  by  a  peculiarity 
which  diflinguifhes  Chriflianity  from  every  other  re- 
ligion, equally  entitled  to  our  good  offices  and  our 
prayers.  In  vain,  therefore,  will  the  faithful  Muflul- 
man,  the  Roman  patriot,  or  the  Grecian  moralift, 
contrafl  their  favourite  virtues  with  that  enlarged  and 
comprehcnfive  charity,  which  embraces  the  whole 
race  of  men,  and  knows  no  bounds  but  thofe  v>:hich 
God  has  prefcribed  to  his  creation.  In  the  delight- 
ful cxcrcife  of  thefe  tranfcendent  virtues,  extended  ' 
and  exalted  as  they  arc  by  the  religion  of  Jcfus,  the 
pious  Chriftian  finds  no  obflruQj.on  from,  the  obferv- 
P  4  snce 


233  S    E     R     M     O    N      IX. 

ance  of  ceremonies  devoid  of  ufe,  and  even  of  mean- 
ing. He  15  indeed  direfted  to  keep  two  ordinances, 
one  of  which  is  the  mark  of  his  admilTion  into  the 
faith,  the  other  of  his  continuance  in  it,  yet  to  neither 
of  them,  when  unconneded  with  moral  condu6l,  does 
the  gofpel  afcribe  either  dignity  or  ufe.  Both,  on  the 
contrary,  involve  a  folemn  promife  of  obedience  to 
that  law,  which,  as  it  v^'as  originally  imprefled  by  the 
Almighty  on  the  heart  of  man,  fo  has  it  been  fmce 
finally  ratified  and  illuflratcd  by  the  revelation  of 
Chrift. 

If  fuch  is  the  faith  which  we  profefs  ;  if  it  pro- 
motes every  fecial  virtue  in  an  extent  unknov/n,  not 
only  to  the  Mahometan,  but  even  to  every  other  re- 
ligious fyftem  ;  if  its  ceremonies  are  fev/  and  eafy, 
and  thofe  equally  produdlive  of  the  fear  of  God  and 
the  love  of  our  fellow  creatures  ;  if  it  binds  together, 
in  the  moft  powerful  manner,  the  intereft  of  mankind 
with  the  duties  of  religion  ;  fhall  we  hefitate  a  mo- 
ment to  confefs  it  a  fyftem  every  way  worthy  of  the 
infinite  wifdom  which  formed  it ;  a  fvflem  which,  if 
adhered  to  with  zeal  and  fmcerity,  would  reconcile 
the  views,  and  calm  the  animofities,  which  fubfifl  in 
the  world ;  would  unite  all  mankind  as  partners  in 
one  common  inhered,  and  teach  them  to  reil  their 
hopes  of  eternal  happinefs  in  the  next  life  on  the 
practice  of  piety  and  moral  r£6:itude  in  the  prefent  ? 

Such  are  the  influences  v.hich  Mahometanifm  2nd 
Chriflianity  feverally  have  upon  the  human  char- 
acter ;  and  fuch  the  difference  which  thev  v/ould  of 
themfelves  naturally  produce  in  the  appearance  of  our 
temporal  aflairs,  and  the  exertions  of  our  moral  pow- 
ers. But  though  this  diverfity  of  operation  be  cb- 
vicus,  it  is  neceliary  to  remark' that  this  operation 
may  not  always  be  equally  prominent,  or  equally  in- 
tenfe  ;  that  other  concurrent  and  collateral  caufes 
may  fis  v/eil  limit  the  tendency  of  the  religion  of 

Chrilt, 


PART      II.  233 

ChriR",  as  diminini  the  influence  of  Mahometan  fu- 
perllition.  Religion,  it  is  apparent,  is  not  the  only 
employment  of  the  mind  of  man  ;  a  variety  ot  other 
caufes,  in  government,  in  climate,  and  manners,  are 
conftantly  acting  upon  his  powers,  and  falhioning 
his  character  :  and  though  a  pure  and  fubhme  reli- 
gion has  an  evident  and  real  tendency  to  exalt  the 
capacities  of  his  mind  ;  yet  a  religion  the  moft  pure 
and  fublime'  may  exift  with  a  form  of  government  fo 
corrupt,  or  with  a  fyftem  of  m.anners  fo  depraved,  as 
to  lofe  a  great  part  of  its  influence  on  the  human 
mind.  There  are  probably  circumftances  in  the  con- 
llitution  of  European  and  Afiatic  governments,  and 
flill  more,  it  has  been  faid,  in  the  different  influences 
of  their  climate  and  fituation,  which  prevent  the  re- 
ligions by  which  they  are  diflinguiflied  from  produc- 
ing their  full  and  natural  effects  upon  the  aftions  of 
thofe  who  have  embraced  them  :  and  if  fpeculations 
of  this  kind  were  the  proper  fubjeds  of  this  place,  it 
might  not  perhaps  be  difficult  to  fliew,  what  are  the 
caufes  which  in  one  fituation  have  prevented  the  ra- 
tional and  exalted  theology  of  Chrift  from  attaining 
its  proper  effeft  upon  the  charader  of  thofe  who  have 
adopted  it  as  a  rule  of  faith  and  conduct ;  and  which 
on  the  other  hand  have  refcued,  in  part,  the  difciples 
of  Mahomet  from  the  fatal  influences  of  his  doc- 
trmes.  But  it  is  fuilicient  for  me  to  have  fhewn  the 
different  tendency  which  thefe  religions  have,  from 
their  intrinfic  and  dftinguifhing  properties,  to  af- 
fed:  our  moral  agency  :  and  fmce  every  caufe  muft 
be  judged  of  by  its  proper  effeds,  enough,  I  trufl, 
has  been  advanced  to  prove,  that  the  one  is  naturally 
beneficial,  and  the  other  as  naturally  hurtful,  to  the 
intelleftual,  the  fecial,  and  the  religious  chara(5ter  of 
man. 

From  a  (hort  review  of  the  fubjeds  that  have  been 
difculled,  and  of  the  arguments  that  have  been  ad. 

duced. 


S34  S     E     R     M     O     N      IX. 

duced,  in  the  courfe  of  thefe  Lectures,  the  fuperiori- 
ty  of  the  rehgion  taught  by  Chrifl  over  that  of  Ma- 
homet, will  be  fufficientiy  apparent  to  juftify  our  ap- 
probation of  the  one,  and  our  rejedion  of  the  other. 
We  firll  endeavoured  to  flievv,  that,  as  the  Mahome- 
tan impofture  was  indebted  for  its  fuccefs  to  caufes 
vifibly  and  merely  human,  fo  the  rapid  propagation 
of  Chriftianity  is  to  be  referred  chiefiy  to  the  imme- 
diate interpofition  of  God  ;  that  the  extent  of  a  re- 
ligion is  not  fmiply,  and  independently  of  circum- 
flances,  a  proof  of  its  truth  ;  and  that,  upon  the  ex- 
clufion  of  this  moft  necelTary  diftindion,  idolatry  and 
heathenifm  may  boaft  of  higher  triumphs  over  Ma- 
hometanifm,  than  Mahometanifm  itfelf  can,*  from  the 
number  of  its  adherents  and  the  wide  difiufipn  of 
its  doftrines,  claim  over  Chriftianity. 

When  the  character  of  Mahomet  was  compared 
With  the  charafter  of  Chrift,  the  contrail  v^as  moil 
ftriking.  In  the  pretended  Prophet  of  Arabia  we 
difcovered,  under  the  mallv  of  religious  zeal,  the 
combined  vic(?s  of  lull,  cruelty,  and  worldly  ambi- 
tion in  his  motives,  and  of  v/orldiy  craft  in  his  mea- 
fures.  But  in  the  bleffed  redeemer  of  mankind  we 
contemplated,  with  reverential  love  and  gratitude, 
the  moil  enlarged  philanthropy  united  with  the  moll 
fubhme  devotion  ;  a  dignity  tempered  by  meeknefs, 
and  a  humility  quite  remote  from  meannefs  ;  a  con- 
fiftency,  which  no  variety  of  fituation  could  fliake ; 
a  difmtereftednefs,  which  no  temptations  of  fecular 
glory  could  feduce  ;  a  fortitude,  calm  without  in- 
fenfibiUty,  exemplary  without  oflentation,  and  equal- 
ly fuperior  to  the  afRidionsi  of  life,  and  to  the  tor- 
tures of  death* 

Mahometanifm, 

•  It  has  been  faid  that,  if  we  divide  the  known  regions  of  the  world  inlo 
thirty  equal  parts,  the  Chriftiaiis  will  be  found  to  be  in  poffeffion  of  five, 
the  Mahometans  of  Hi,  and  the  Idolaters  of  nineteen, — See  Brtrtiis-.i,  p.  79. 


PART      II.  z^s 

Mahometanifm,  we  have  feen,  is  totally  unfupported 
by  external  evidence  ;  while  the  credibility  of  the 
gofpel  is  attefled  by  miracles,  which  omnipotence 
alone  could  have  performed  ;  and  by  the  prediftion 
of  events,  which  omnifcience  alone  could  have  fore- 
feen. 

We  have  found  that  the  Koran  even  refutes  its  own 
claim  to  a  divine  authority,  as  well  by  what  it  denies 
as  by  what  it  concedes  ;  that,  confidered  in  the  light 
of  a  revelation  to  regulate  our  condud,  and  to  con- 
firm our  hopes,  it  was  altogether  unneceflary  ;  that 
it  is  true  fo  far  only  as  it  adopted  the  doftrines  of  a 
preceding  religion,  and  that  where  it  differs  from 
them  it  is  grofsly  improbable,  or  evidently  falfe  ;  in 
fnort,  that  in  many  inftances  it  is  unworthy  of  the 
wifdom,  and  in  fome  even  irreconcileable  to  the  good- 
nefs,  of  God.  To  errors  which  our  reafon  may  de- 
teift,  and  to  deformities  w^hich  our  common  fenfe  re- 
coils, we  oppofed  the  purity  and  fimplicity  of  the  gof- 
pel ;  its  confidence  with  the  bed  difcoveries  of  phi- 
iofophy,  and  the  immutable  laws  of  nature  ;  its  con- 
formity to  the  moral  precepts  and  peculiar  ceconomy 
of  the  Mofaic  fyftem  ;  and,  finally,  the  invariable  a- 
greement  in  which  its  commands,  its  fanftions,  and 
its  evidences  (land  with  each  other,  and  with  them- 
felves. 

In  the  prefent  Lefture  the  comparifon  has  been 
clofed  by  an  impartial  confideration  of  the  effeds 
which  each  religion  either  is  calculated  to  produce, 
or  adually  has  produced  ;  effeds  v/hich,  on  the  one 
fide,  are  as  dcflruftive  to  the  pretenfions  of  Mahom- 
etanifm, as  on  the  other  they  are  honourable  to  the 
caufe  of  Chriftianity.  Indeed,  the  more  attentively 
we  confider  the  impofture  of  Mahomet,  the  more 
f.rmly  fhall  we  difbelieve,  and  the  more  fmcerely  mufl 
v/e  defpife  it.  But  in  proportion  as  the  proofs  which 
fupport  the  gofpel,  and  the  doctrines  which  it  con- 
veys, 


23<J  SERMON      IX. 

veys,  are  brought  to  the  tefl  of  hiftorical  or  philofoph- 
icai  criticifm,  the  greater  reafon  fhall  we  have  to 
felicitate  ourfelves  on  our  profeflion  of  a  religion,  fo 
adapted  at  once  to  the  frailties  and  to  the  nobleft  ca- 
pacities of  our  nature,  and  fo  friendly  both  to  our 
temporal  and  eternal  interefts  ;  a  religion  which  hi- 
therto has  refifted  the  fullen  obftinacy  of  the  Jew, 
the  fierce  hoftility  of  the  Mahometan,  and  the  fcep- 
tical  fubtlety  of  the  infidel ;  a  religion  which  is  more 
approved  as  it  is  more  underflood,  and  againft  which 
the  God  who  founded  it  has  exprefsly  promifed  that 
he  will  not  fuffer  the  gates  of  hellfinalh  to  prevail. 

To  difcover  the  credibility  of  the  Chriltian  revela- 
tion, the  diligent  and  honeft  ufe  of  our  own  under- 
flanding  alone  is  requifite.  May  the  grace  of  God 
fo  fanflify  our  hearts,  that  we  may  feel  its  import- 
ance in  every  period  of  our  lives  ;  that,  in  the  hour 
of  death,  we  may  be  fuftained  by  its  comfort*  ;  and 
admitted  to  all  its  glorious  privileges  in  the  day  of 
judgment. 

While,  however,  we  cleave  to  the  truth,  with  flea- 
dinefs  of  judgment,  and  in  fincerity  of  fpirit,  let  us 
be  difpofed  to  lament,  rather  than  to  rail  at,  the  op- 
pofition  of  thofe  who  have  not  been  hitherto  brought, 
by  the  providence  of  God,  within  the  pale  of  the 
Chriftian  Church.  Though  juftified  in  our  own 
faith,  by  the  folemn  teftimony  of  our  own  confciences, 
we  are  very  incompetent  judgeaP  of  the  known, 
as  well  as  of  many  unknown  difficulties,  which  arif- 
ing  from  early  prepoffeffion,  from  habitual  perfua- 
fion,  from  an  honelt  dread  of  change  in  the  awful 
concerns  of  religion,  or  from  a  reverential  and  fond 
attachment  io  the  fuppofed  virtues  and  fandity  of 
their  admired  Prophet,  may  have  prevented  the  fol- 
lovv^ers  of  Mahomet  from  yielding  to  arguments 
which  they  are  unable  to  confute.  Though  bound 
to  accept  with  thapkfulnefs  the  gracioi;s  offers  oi 

falvatiou 


P    A     R    T      II.  237 

falvation  which  have  been  made  to  ourfelves,  we  can- 
not difcern  all  the  wife  and  excellent  purpofes  which 
the  moral  Governor  of  the  univerfe  may  ultimately 
accompliih,  by  the  ignorance  or  errors  in  which  ma- 
ny of  his  creatures  are  yet  involved.  In  refpedt 
therefore  to  the  revelation  which  is  calculated  to  en- 
lighten that  ignorance,  and  to  reform  thofe  errors, 
we  a6t  up  to  the  full  meafure  of  our  duty,  if  we  em- 
brace it  without  hypocrify,  if  we  defend  it  without 
bitternefs,  and  if,  whilft  we  labour  to  diffeminate  its 
glorious  truths,  we  lerioufly  endeavour  to  make  it 
the  rule  of  our  own  conduQ:,  no  lefs  than  of  our  be- 
lief. By  thefe  means  we  fiiall  mod  efFedually  and 
mofl  honourably  adorn  the  religion  we  profefs  ;  we 
fhall  recommend  it  to  the  approbation  of  the  wife  and 
good  ;  we  fhall  prote£t  it  from  the  affaults  of  the  per- 
verfe  and  profligate  ;  and  fhall  gradually  become  the 
inflruments  of  giving  complete  efi'ed  to  the  benevo- 
lent ddigns  of  that  Being,  who,  in  his  own  good 
time,  will  alTuredly  bring  all  the  various  nations  of 
the  world  into  one  fold,  under  one  fhepherd,  Jefus 
Chrifl  the  righteous. 


SERMON 


tftr 


SERMON       X 


lJO«<o«- 


MARK,  XVI.   15. 

yO    VE   IKTO   ALL   THE  WORLD,   AND   PREACH  THE   GOSPEL   TO   E  f- 
ERY   CREATURE. 

VV  HEN  our  Saviour,  after  the  comple- 
tion cf  his  earthly  miniftry,  was  preparing  to  afcend 
into  heaven,  this  was  his  great  and  laft  command  to 
the  apoflles  :  Go  ye  into  all  the  world,  and  preach  the 
go/pel  to  every  creature.  Whilll  he  pointed  out  the 
end,  he  alfo  prepared  the  means  :  he  fent  his  Spirit 
from  above,  to  fortify  his  apoftles  againft  danger,  to 
confole  them  under  affliftion,  to  difpel  their  fcruples, 
and  to  correft  their  miflakes. 

To  thefe  operations  of  the  Holy  Ghoft  on  the 
minds  of  Chrifl's  difciples  was  added  the  power  of 
working  miracles  ;  fo  that  extraordinary  and  ordina- 
ry caufes  at  once  confpired  in  fupporting  the  efforts 
of  thofe  who  were  friends  to  the  gofpel,  and  in  van- 
quiihing  the  oppofition  of  its  fierceit  and  mofl  formid- 
able enemies. 

But  the  work  of  falvation,  fo  aufpicioufiy  begun 
by  the  apoftles,  was  not  continued  with  the  fame  fpir- 
it  of  charity  and  truth  by  the  fucceeding  minifters  of 
Chrift.  More  labour  was  exerted  to  allure  thofe 
who  were  already  followers  of  his  religion,  with  fome 
diftindion  of  fes^  or  peculiarity  of  dodrine,  than  to 

reform 


S    E     R    M    O    N      X.  23^ 

reform  the  lives  of  the  unconverted  by  its  pure  and 
iitnple  precepts  ;  or  to  convince  their  underftandings 
by  the  difplay  of  the  genuine  and  charafteriilic  doc- 
trines  which  he  had  taught. 

'  Chriftianity,  whether  v/e  confider  the  promifes  of 
its  founder,  or  the  fpirit  of  its  laws,  is  calculated  for 
univerfal  ufe,  and  claims  univerfal  belief.  Its  influ- 
ence, however,  mull,  from  the  very  conflitution  of 
the  nicral  world,  necelTarily  be  progreflive  ;  and  in 
different:  circumflances  the  knowledge  of  it  will  be  in 
different  degrees  accelerated  or  retarded.  The  rude 
and  uncivilized  inhabitants  of  northern  Europe  more 
readily  admitted  the  doftrines  of  the  gofpel  than  the 
polifhed  and  faftidious  citizens  of  Athens  and  Rome. 

To  the  impediments  which  operated  in  particular 
counties,  may  be  added  other  caufes,  arifing  from 
the  general  ftate  of  the  world.  The  want  of  a  large 
and  liberal  intercourfe  amcng  the  inhabitants  of  the 
earth,  prevented  for  a  time  the  diffufion  of  Chriftian 
knowledge.  When  nations  became  knov/n  to  each 
other,  the  objecls  to  which  their  attention  was  gene* 
rally  turned,  had  but  little  connexion  with  the  con- 
cerns of  religion.  Some  were  intent  upon  amaffing 
wealth,  and  feme  upon  grafping  dominion.  The. 
traveller  was  content  with  gratifying  a  vacant  curi- 
ofity ;  and  the  philofopher  was  chiefly  employed  in 
exploring  the  works  of  nature,  without  transferring 
his  obfervations  to  any  fubjed  of  utility  ;  or  in  re- 
marking the  diffimllarities  of  opinion  and  manners 
that  exift  among  m.ankind,  Vv'ithout  the  opportunity, 
or  even  the  wilh,  to  reform  them. 

In  fuch  times  and  under  fuch  circumftances  iL 
would  have  been  vain  to  expect  any  plans  for  religious 
improvement,  or  any  rational  efforts  for  the  difiemi- 
nation  of  religious  knowledge.  Yet  we  have  reafon 
perhaps,  upon  the  v/hole,  to  congratulate  ourfelves, 
that  the  propagation  of  the  gofpel  h^s  rarely  been  the 

profeifed 


£4d  S    E     R    M    0    N      X. 

profefled  aim  of  any  -nation  in  the  ages  which  are 
pad.  The  wild  and  romantic  objeft  of  the  crufades, 
and  the  outrageous  exceflfes  committed  during  their 
continuance,  are  a  proof  that  the  Chriftian  religion, 
even  from  its  own  inherent  qualities,  is  incapable  of 
being  propagated  by  the  fword  :  and  from  the  char- 
afters  of  the  crufaders  we  may  conclude,  that  the 
fpirit  which  begins  in  a  miftaken  and  religious  zeal, 
pafTes  by  eal'y  and  imperceptible  tranfition  into  poUti- 
cal  cunning,  or  infatiable  ambition.  Here  then  we 
find  fome  of  the  caufes,  in  confequence  of  which  the 
light  has  not  hitherto  fhone  with  elied  among  thofe 
nations  which  flill  remain  overlhadowed  by  igno- 
rance, or  hardened  in  unbelief. 

In  fucceeding  times  the  labours  of  Chriftian  coun- 
tries have  been  vigoroufly  and  fuccefsfully  employed 
rather  in  the  improvement  of  religion,  than  in  the 
propagation  of  it.  Its  evidences  have  been  collect- 
ed ;  its  do6lrines  have  been  elucidated  ;  the  attacks 
of  its  enemies  have  been  repelled  ;  and  the  morals  of 
its  profeffors,  upon  the  whole,  have  been  purified. 
The  powers  and  views  of  the  human  underftanding 
are  limited  :  and  probably  to  the  compreflion  of  that 
ftrength  which  has  been  exerted  upon  the  proofs  and 
illuflrations  of  Chriftianity,  where  it  is  believed,  may 
be  afcribed  the  juit  and  ^larged  notions  which  now 
prevail  in  the  nations  of  Europe.  If  more  had  been 
attempted,  lefs  probably  would  have  been  performed  : 
if  our  zeal  had  been  chiefly  directed  to  the  diffufion 
of  the  Gofpel,  our  ideas  of  its  ufe  might  have  been 
lefs  correct  and  lefs  comprehenfive. 

From  the  inattention  of  the  Europeans  to  the  pro- 
pagation of  the  gofpel  in  thefe  later  ages  of  civilization, 
and  from  the  contradcd  views  or  the  odious  barbar- 
ities of  thofe  who  profefled  to  propagate  it  in  lefs  en- 
lightened times,  the  inhabitants  of  many  countries  as 
yet  contini'.?  rooted  in  the  ancient  abfurdities  of  Pagan 

fupcrflition. 


SERMON       X.  '^41 

fu'perflitlon,  or  deluded  by  the  arrogant  and  impious 
pretenfions  of  that  faife  prophet,  who  prefumed  to  go 
forth,  Uke  another  Mefliah,  in  the  Eaft,  and  ereded  a 
larger  kingdom  on  earth  than  the  Son  of  the  hving 
God. 

But  to  thofe,  perhaps,  who  have  a  more  juft  and 
extenfive  view  of  the  fubjedl,  the  very  delay  will  ul- 
timately be  found  accompanied  with  advantages, 
which,  while  they  redound  to  the  honour  of  the  mo- 
ral government  of  God,  ought  to  give  new  animation 
to  our  own  endeavours.  Would,  for  inftance, 
Chriflianity  have  been  eflabhflied  in  its  original  puri- 
ty, or  to  any  good  practical  purpofe,  by  the  rapacious 
conqueror,  by  the  roving  adventurer,  or  by  the  vif- 
ionary  philofopher  ?  Where  fliould  we  have  feen  any 
traces  of  Chriftian  charity,  or  of  rational  piety,  in 
that  fyftem  of  opinions,  and  that  plan  of  ceremonial 
worfhip,  which  the  frantic  and  fanguinary  zeal  of 
the  crufader  would  probably  have  eftabliflied  ? 
Would  not  the  gloom  of  papal  fuperflition,  and  the 
feverities  of  papal  domination,  have  been  fpread  and 
exercifed  more  widely  ?  Might  not  the  fpirit  of  fuper- 
ftition  have  chained  an  acceffion  of  flrength  v.  ith  the 
change  of  its  objeft,  if  the  gofpel  had  been  firfl  in- 
troduced bv  thofe  w^ho  could  not  fo  far  underftand 
it,  as  to  diftinguifli  between  its  genuine  and  pretended 
dodlrines  ?  We,  therefore,  who  live  in  thefe  enlight- 
ened times,  have  peculiar  opportunities  of  doing 
what  has  been  left  undone  by  our  forefathers  ;  and 
for  planning  vvith  w^ifdom,  and  executing  with  fuc- 
cefs,  what  tliev  have  either  neglected,  or  attempted 
to  do  in  vain.  We  have  no  mifconceptions  of  Chriit- 
ianity  to  fet  right,  no  corruptions  of  it  to  purify. 
As  Proteflants,  we  have  only  to  bear  the  Bible  in 
our  hands  ;  to  expatiate  upon  its  importance  and  its 
truth  ;  to  teach  what  it  reveals  with  fmcerity  ;  and 
to  enforce  what  it  commands  v/ith  earneilnefs. 

(^  ChriHianity 


242  SERMON       X. 

Chriftianity  was  at  firft  eftabllflied  by  extraordina- 
ry means  ;  but  though  we  prcfume  not  to  look  for 
the  renovation  of  miracles,  or  to  defire  the  inftanta- 
neous  gift  and  utterance  of  divers  tongues,  we  are 
ftill  enabled  to  accomphfli  the  fame  convidion  in  the 
unbelieving  nations,  by  an  indultrious  acquifition  of 
their  various  languages,  and  an  acquaintance  with 
their  local  prejudices,  their  manners,  and  their  laws. 
Thefe  are  the  great  duties  of  our  miflion  ;  and  that 
the  talk  has  been  zealoufiy,  and  in  fome  degree  fuc- 
cefsfully  performed,  cannot  be  denied,  without  in- 
gratitude to  the  piety  and  fun'erings  of  many  individ- 
uals, who  may  juftly  be  accounted  happy  ornamenis 
of  ©ur  own  Chriilian  country  and  truly  Chriftian 
church. 

But  it  deferves  particularly  to  be  remarked,  that 
while  our  endeavours  have  been  direfted  to  the  in- 
flruftion  of  ignorant  and  favage  tribes,  the  tafk  of 
converting  the  more  enlightened  nations,  who  are 
led  away  by  the  falfe  pretenfions  of  the  Arabian  im- 
pollor,  has  been  conilantly  declined  as  impradlicable, 
or  even  oppofed  as  inexpedient  and  dangerous. 

To  eflabliili  both  the  expediency  and  pradicability 
of  propagating  it,  is  the  purpofe  of  this  Difcourfe.  I 
mean  not,  however,  to  enter  into  an  elaborate  difcuf- 
fion  of  the  general  queftion  relating  to  the  duty  of 
baptifing  all  nations.  That  this  duty  is  incumbent 
on  Chriftians  of  every  age  ;  that  the  command  deliv- 
ered in  the  words  of  my  text,  with  a  more  imme- 
diate reference  to  the  Apodles,  is  equally  binding  up- 
on ourfelves  ;  that,  under  a  change  of  external  cir- 
cumftances,  we  can  effeft  by  ordinary  meafures  v/hat 
they  were  in  veiled  with  extraordinary  powers  to 
perform  ;  are  pofitions  which  it  is  unnecefiary  for 
me  to  eftabliih.  They  have  already  been  enforced 
with  great  ftrength  of  argument,  and  great  fplendour 
of  eloquence,  by  feveral  eminent  writers,  whofe  learn- 


S     E     R     M     O     N       X.  243 

ing  and  whofe  liberal  piety  have  done  equal  honour 
to  their  country,  and  to  that  refpcftable  fociety  to 
which  they  belong  :  lufficient  therefore  it  is  for  me 
to  declare,  that  I  admit  the  juftice  of  their  reafoning, 
and  cannot  add  much  to  its  weight.  But  the  age  in 
which  we  live  is,  v/e  know,  diitinguifiied  by  meta- 
phylical  refinement.  The  clearnels  of  general  de- 
ductions is,  in  the  minds  of  many  perfons,  obfcured 
by  the  ingenuity  with  v/hich  particular  objections 
are  employed  to  gratify  a  fondnefs  for  novelty,  and 
to  weaken  the  authority  of  prefcription.  Detached 
and  hypothetical  arguments  are  fuffered  to  deftroy 
the  collective  force  of  proofs  already  methodized,  and 
of  fdcts  already  admitted.  It  becomes  us,  therefore, 
to  difcufs  the  fubjeft  Vvith  fome  kind  of  accommo- 
dation to  the  tempers  and  prepoffeffions  of  thofc 
M'hom  we  could  convince  :  and  with  this  view  1  (hall 
in  the  following  Difcourfe  first  endeavour  to  re- 
fute two  objections  which  have  been  alleged  againft 
the  propriety  of  any  attempt  to  propagate  the  gofpel ; 
and  SECONDLY  I  fhall  confider  at  large  the  pecuhar 
expediency  of  propagating  it  among  Eaftern  na- 
tions. 

It  has  been  objected,  with  fome  plaufibiiity,  that 
the  Deity  delights  in  the  variety  of  religions  v/hich 
have  appeared  upon  the  face  of  the  earth.  The  pro- 
pofition  is  fpecious,  but  not  new  :  for  whatever  pre- 
tenfion  philofophers  may  put  up  to  originality,  the 
fame  thing  has  been  faid  by  one  of  thofe  writers, 
whom  it  is  the  cuftom  of  thofe  fame  philofophers  to 
ridicule  for  narrow  conceptions  and  groveling  fuper- 
ftition.*  But  as  the  general  propofition  carries  in  it 
fomething  fpecious  and  impofmg,  it  is  worth  our 
while  to  anaiyfe  it :  and  here  we  ihall  have  reafon  to 
O  2  apprehend, 

•  "  Forfitan  et  variet^f  hirjv.fmodi,  ordJnante  Deo,  decorem  quendam  pa- 
rk in  unJTerfo  mirabilem,'  yiarcMus  ficlnus.  \n  hid  TreauK  oji  the  Chrifl- 
jan  Religion,  chap,  iv, 


244  S     E     R     M     O     N       X. 

apprehend,  that  men  have  not  argued  upon  folid 
grounds  from  themi'elves  to  the  Creator.  Variety 
in  man  pleafes  from  fentiment ;  from  a  fentiment 
fui  generis  :  and  perhaps  the  phyfical  fource  of  it  is 
to  be  found  in  the  weaknefs  of  our  underllanding, 
which  incapacitates  us  for  the  contemplation  of  good, 
beyond  a  certain  aggregate  ;  or  from  the  ficklenefs  of 
cur  pafTions,  which  roam  from  one  objeft  to  another, 
without  any  fettled  principle  of  choice.  But  neither 
the  fentiment  itfelf,  nor  the  caufes  from  which  it 
probably  proceeds,  can  without  impiety  be  afcribed 
to  the  Deity.  Here  then  there  is  no  room  for  anal- 
ogy :  but  there  is  a  point  of  view  in  which  another 
kind  of  analogy  does  exlft  ;  fufficient,  it  fliould  ftem, 
to  vindicate  the  ways  of  the  Creator,  and  to  point 
out  the  duty  of  moral  agents. 

In  the  power  of  man  over  the  animal  and  vegetable 
world,  in  the  arts  of  civihzation  ;  in  the  means  of 
drawing  out  the  peculiar  advantages,  or  counteract- 
ing the  peculiar  difadvantages,'^  of  climate  ;  in  the 
various  expedients  by  which  exiftence  is  preferved 
and  made  happy  j  one  nation  and  one  age  differs 
from  another.  Yet  we  are  directed  by  our  reafon, 
and  impelled  by  our  better  inftincts,  to  reform  abufes, 
and  extend  improvements,  both  in  the  phyfical  and 
moral  world.  We  teach  the  favage  the  art  of  heal- 
ing ;  we  aflift  him  in  fencing  off  the  inclemency  of 
the  weather  ;  we  fhew  him  the  advantages  of  gov- 
ernment and  laws.  In  ail  thefe  exertions  the  moral 
principle  is  inflantly  accompanied  with  a  flrong  fen- 
timent of  approbation.  The  government  of  God  was, 
doubtlefs,  wife  and  righteous  before  the  communica- 
tion of  this  knowledge  :  but,  in  our  apprehenfions, 
it  inevitably  and  juftly  becomes  more  dcfenfible  and 
illuftrious,  when  the  evils  of  life  are  leffened,  or  its 
bleffmgs  multiplied.  The  focial  principle  feems  im- 
planted in  us  for  this  very  purpofe.     The  moral  a- 

gcncy 


S    E     R    M     0    N      X.  245 

gency  of  man  h  the  inftrument  by  which  the  good- 
iiefs  of  God  a<?LS  upon  man :  and  in  this  enlarged 
view  it  is  that  philanthropy  puts  forth  its  whole  force, 
and  excites  the  higheft  approbation.  Now  the  re- 
ligious government  of  God  feems  perfedly  correi- 
pondent  to  the  natural  and  moral  government  of  the 
world  :  and  wherefoever  there  is  a  capacity  in  man- 
kind to  comprehend  religious  truths  more  largely, 
and  to  pradife  rehgious  duties  more  exaftly,  that 
moment  there  arifes  a  clear  and  (Irong  obligation 
upon  us  to  communicate  thofe  truths,  and  to  en- 
courage thofe  duties,  among  our  fellow  creatures. 
We  look  with  admiration  and  gratitude  upon  the  ex- 
traordinary interpofitions,  and  upon  the  ordinary 
blefllngs,  which  are  conveyed  to  us  in  the  courfe  of 
his  providence,  independently  of  our  own  counfels 
and  our  ow:i  exertions  :  but  furely  his  benevolence 
is  not  lefs  important,  and  his  wiidom  is  even  more 
confpcuous,  in  that  conflitution  of  the  world  which 
enables  us,  and  in  that  frame  of  mind  which  impels 
us,  to  do  good  one  to  another.  In  doing  this  good, 
we  are  effeftually  carrying  on  the  gracious  defigns  of 
our  r*/[aker ;  we  obtain  a  more  diiiind  and  comfort- 
able view  of  his  government  ;  and,  while  we  fill  up 
the  meafure  of  our  own  duty  as  individuals,  we  com- 
plete the  aggregate  of  that  felicity  which  the  fpecies 
itfelf  is  capable  of  attaining,  and  which  therefore  we 
juflly  conclude  to  be  intended  for  thofe  to  whom  it 
is  in  our  power  to  communicate  it.  By  thefe  means 
the  fphere  of  our  rational  and  religious  powers  is  en- 
larged ;  the  operation  of  phyfical  and  moral  caufes 
confpires  to  the  fame  end  ;  the  general  liock  both  of 
virtue,  and  of  happinefs  conne»Sted  with  it,  is  aug-. 
mented  ;  and  in  the  faccefsful  endeavours  of  thofe 
who  diffufe  the  knowledge  of  the  truth,  and  of  thofe 
who  embrace  it,  we  fee  the  higheif  confidence  and 
perfetSlion  in  that  fcheme  of  the  divine  government, 
O  3  where 


246  S     E     R     M     O     N     X. 

where  the  interefls  of  futurity  are  blended  with  thofc 
of  the  prefent  hfe,  and  where  the  immediate  reward 
of  each  man's  merit  is  infeparably  united  with  the  in- 
creafmg  welfare  of  all. 

I  now  proceed  to  detedl  the  fallacy  of  another  fo- 
phifm,  which  owes  its  popularity  rather  to  the  confi- 
dence with  which  it  is  maintained,  than  to  the  ability 
with  which  it  is  fupported.  It  is  of  little  import- 
ance, we  are  told,  what  religion  men  profefs  ;  whe- 
ther they  admit  one  God,  or  more  than  one  ;  whe- 
ther they  bow  the  knee  at  the  altar  of  an  imaginary 
or  a  real  Deity,  while  they  pradtife  good  morahty. 
If  then  religion  be  a  matter  really  indifferent  and 
unimportant,  let  us  entreat  thofe  who  bring  the  ob- 
jection to  be  confillent  with  themfelves,  and  to 
fupprefs  all  the  complaints  which  they  have  fo  often 
alleged  againft  the  fuperflitious  bigot,  and  to  check 
the  raillery  in  which  they  have  indulged  themfelves 
againft  the  deluded  fanatic.  On  the  contrary,  if  re- 
ligion have  an  immediate  and  extenfive  influence  up- 
on the  peace  of  mankind  ;  if,  by  regulating  opinion, 
it  even  remotely  affed  practice  ;  let  us  not  l|allily  af- 
fume  that  it  is  always  produftive  of  evil  confequenc- 
es  ;  and  let  us  diligently  endeavour  to  examine  the 
circumflances  in  wLich  it  may  be  accompanied  by 
fuch  as  are  proper  and  efficacious.  Some  of  its  doc- 
trines are  unqueftionably  congenial  to  the  natural 
fentiments  which,  hov/ever  diverfified  by  local  or 
temporary  caufes,  have  prevailed  in  all  ages  and  in 
all  countries  ;  to  thofe  fentiments  which  have  their 
hold  upon  the  wild  barbarian,  and  the  polifhed  citi- 
zen J  to  thofe  fentiments  which  agitate  even  the  fa- 
vage  with  wild  admiration,  and  imprefs  the  philofo-  ^ 
pher  with  feridus  awe.  It  would  be  irrational  to  fup- 
pofe  th-u  thefe  fentiments  have  nothing  found  in  their 
principles  ;  it  would  be  falfe  to  affert  tha^  they  are 
barren  of  effect  ;  it  would  be  daflardly  to  imagine 

that 


SERMON       X.  247 

that  the  truths  belonging  to  them  will  for  ever  elude 
inquiry  ;  and  it  would  be  unjufl  to  prefumc  that, 
when  known,  they  will  not  confer  fome  advantage. 
But  the  queltion  itlelf  is,  I  am  incHnedto  think,  ufua!* 
ly  ftated  in  a  manner  that  is  both  incorrect  and  invi- 
dious. As  TuUy  was  led  by  his  enlarged  and  exact 
habits  of  thinking  to  lament  the  feparation  between 
philofophy  and  eloquence,  fo  will  every  impartial 
and  diligent  inquirer  find  reafon  to  be  diflatisfied 
that  relieion  fliould  even  in  idea  be  divided  from  mo- 
rahty.  The  fad  is,  that,  under  proper  diredions, 
they  aft  upon  each  other  with  an  intenfe  and  incef- 
fant  force  ;  that  they  correct  the  mifconceptions,  fup- 
ply  the  defedts,  and  invigorate  the  proper  energy  of 
each  other.  Both  are  made  for  man,  and  for  both 
man  himfelf  is  made  ;  if  we  may  argue  from  the 
Itate  where  he  is  now  placed,  and  from  the  faculties 
with  which  he  is  now  endowed.  There  are  many 
fituations  in  which,  impelled  as  he  is  by  various  de- 
fires,  and  afl'ailed  by  various  temptations,  he  finds 
ibmetimes  falutary  reilraint,  and  fometimes  ufeful  di- 
redlion,  in  what  are  called  their  diftinO:  and  appro- 
priate powers.  There  are  many  occafions  on  which 
he  (lands  in  need  of  their  united  aid,  either  when  pref- 
ent  confiderations  are  too  feeble  to  determine  him 
in  the  choice  of  his  ultimate  interefls  ;  or  when  the 
profped;  of  futurity  is  for  a  moment  too  clouded,  and 
too  remote,  to  keep  him  fleady  in  the  path  which 
can  alone  preferve  his  innocence.  Thefe  obferva- 
tions  are  ftri£tly  true,  and  deferve  our  moil  recolleO:- 
ed  attention,  even  when  we  are  reafoning  upon  the 
fuppofition  that  Morality  and  Religion  can  with  pro- 
priety be  confidered  as  diilinct  in  mere  fpeculation. 
But  the  terms  are  furcly,  upon  every  principle  of 
profound  and  impartial  examination,  contracted,  and 
diftorted  from  their  right  meaning.  Morality,  in  its 
full  and  jufl  fignificntlon,  includes  all  the  duties  of 
O  4  which' 


248  S    E     R    M    O    N      X. 

which  a  moral  agent  is  capable,  and  all  the  founda- 
tions of  thofe  duties  which  can  be  difcovered  by  a 
rational  being.  Such  it  appears  not  only  in  the  max- 
ims of  the  wifefl  fages,  but  in  the  laws  of  the  bed 
regulated  ftates,  where,  as  in  the  inftitutions  of  a  So- 
lon or  a  Numa,  religious  as  well  as  civil  regulations 
have  been  permitted  to  hold  a  diftinguiflied  rank. 
Such  it  was  in  the  Mofaic  code  ;  fuch  it  is  in  thofe 
rules  by  which  the  Chinefe,  the  Hindoos,  and  the 
Mahometans,  are  inftru(5led  in  the  worfhip  of  their 
Creator,  as  well  as  in  their  conduft  to  their  fellow- 
creatures  ;  fuch  it  feems  to  be  in  the  opinions  and 
cufloms  which  have  been  eilabliflied  in  the  darkelt 
and  moft  uncivilized  nations  ;  and  fuch  it  continued, 
as  they  gradually  emerged  from  ignorance  and  from 
barbarifm. 

Religion,  there  we,  if  we  appeal  to  the  common 
apprehenfions  of  mankind,  forms  ^part  of  morahty  : 
and  ftirely  it  is  not  the  lefs  valuable,  or  the  lefs  prob- 
able, becaufe  it  contains  directions  and  fandlions  that 
relate  to  the  whole. 

Now,  if  the  objector  maintains  that  many  religions 
which  have  gained  credit  in  the  world  are  falfe,  M'C 
confider  the  queftion  as  then  fhifted  from  the  point 
of  Importance  to  the  point  of  Truth.  We  deny  any 
inferences  from  the  fad  alleged,  which  infmuate  that 
none  therefore  can  be  true  :  we  maintian  that,  if  any 
one  rehgion  be  true,  it  cannot  be  wholly  unimpor- 
tant ;  and,  in  eflimating  that  importance,  we  have  a 
right  to  infill  that  the  comparifon  be  made,  not  only 
between  the  hypothetical  confequences  of  any  relig- 
ion or  none,  but  between  the  actual  confequences 
of  that  which  we  allow  with  the  objeflior  to  be  falfe, 
and  that  which,  in  oppofition  to  him,  we  are  prepar- 
ed to  defend  as  the  true. 

As  fcholars  v/e  admire  the  compofition,  and,  un- 
der many  ufeful  reflriclions  we  may,  as  phiiofophers, 

admit 


SERMON       X.  249 

admit  the  doclrine,  of  the  Univerfal  Prayer,  in  which 
a  writer  of  our  own  nation  has  united  the  mod  beau- 
tiful poetry  with  the  moil  fubHme  devotion.  He 
there  means  to  aflirm  that  Jews,  and  Heathens,  and 
Chriftians,  equally  acknowledged  the  exiftence  of  a 
fupreme  and  intelligent  caufe,  however  they  might 
diftinguifh  him  by  different  names,  adore  him  in  dif- 
ferent forms,  and  even  afcribe  to  him  different  attri- 
butes. But  from  this  fad,  which  we  readily  admit, 
he  does  not  draw  the  hazardous  and  unfair  conclu- 
fion,  which  alone  I  am  concerned  to  refute.  He 
does  not  fay  that  the  notions  entertained  of  the  Deity 
were  equally  juft  ;  that  the  V\^or{hip  they  paid  him 
was  equally  acceptable  ;  and  that  either  in  a  fpecula- 
tive  or  a  practical,  in  a  philofophical  or  a  rehgious 
light,  it  was  totally  indifferent  whether  our  faith  was 
dired  to  the  Olympian  Jove,  or  to  the  invifible  Lord 
of  Heaven  and  Earth. 

In  every  country,  it  is  true,  God  has  given  fome 
witnefs  of  himfelf  ;  has  implanted  fome  notions  of 
his  being  and  perfections  ;  has  received  fome  inftanc- 
es  of  adoration  and  obedience  from  thofe  whom  he 
has  made.  In  every  country  alfo  he  has  given  proofs 
of  his  creative  power  and  providential  care  ;  has  be- 
llowed fome  advantages  which  deferve  the  gratitude 
of  mankind  ;  and  expofed  them  to  fome  evils,  for 
protedion  from  which  they  mud  have  recourfe  to 
his  gracious  ailiftance,  conveyed  to  them  (as  indeed 
moft  of  his  bleflings  are)  by  intermediate  caufes,  by 
human  adivity,  and  human  prudence.  But  in  his 
religious  as  well  as  in  his  temporal  difpenfations, 
there  is  a  great  and  an  inconteftable  inequality  :  and 
to  corred  that  inequality  is  often  within  our  power  ; 
and,  when  in  our  power,  it  alTuredly  becomes  our 
indifpenfable  duty.  We  relieve,  as  was  before  ob- 
ferved,  the  didrefied  :  we  are  confcious,  in  relieving 
them,  cf  employing  the  means  which  God  has  given 

us 


250  SERMON       X. 

us  to  the  ends  for  which  he  defigned  them  :  and,  in 
the  hour  of  folemn  and  deep  meditation,  we  are  led 
to  admire  that  conftitution  of  the  univerfe,  by  which 
man  is  qualified  and  impelled  to  promote  the  happi- 
nefs  of  man  ;  and  by  which  alfo  phyfical  evil  becomes 
fubfervient  to  the  production  of  moral  good.  What 
then,  I  would  afk,  are  the  reafons  which  prevent  our 
application  of  the  fame  principles  in  the  inftruction 
of  the  ignorant  and  the  millaken  ?  We  communicate 
the  improvements  of  law,  and  the  difcoveries  of  fci- 
ence  :  why  then  are  we  to  be  indifferent  about  im- 
p  :rtir;g  jufler  notions  of  religion  ?  Is  truth  lefs  con- 
genial to  the  mind  upon  thefe  fubjeds  than  error  ? 
Is  it  fo  difficult  to  be  communicated,  as  always  to 
baffle  our  endeavours  ?  or  fo  infignificant,  when  com- 
municated, as  in  110  degree  to  reward  them  ?  I'he 
capacity  of  mankind  to  receive  and  to  profit  by  re- 
ligious inflrudtion  is,  I  confefs,  different  in  different 
circumftances.  Great  candour,  doubtlefs,  and  great 
caution,  are  neceffary  in  conducting  the  work.  The 
progrefs  of  it  will  be  retarded  by  lluggidi  apprehen- 
fion,  by  languid  attention,  or  by  preverfe  oppofition. 
The  effects  of  it  may,  for  a  time,  be  counteracted  by 
preconceived  opinions,  by  inveterate  habits,  by  the 
pafTions  and  propenfities  of  individuals  ;  or  by  pecu- 
liarities in  the  manners,  and,  it  may  be,  the  chmates, 
of  a  whole  people.  But  thefe  caufes  operate  fureiy 
in  all  our  attempts  to  enlighten  men  by  knowledge, 
and  to  meliorate  them  by  laws  ;  and,  if  the  experi- 
ment be  made  fuccefsfuUy  in  the  one  cafe,  why  fhould 
we  defpair  of  fuccefs  in  the  other  ? 

Every  change  that  we  attempt  in  the  laws  and  the 
employments  of  a  people,  muft  be  made,  if  it  be  made 
wifely,  with  fome  reference  to  their  religious  tenets 
and  modes  of  worfhip.  The  degree  and  the  order 
in  which  we  endeavour  to  improve  them  refpedtively, 
will  depend  upon  a  variety  of  caufes,  which  it  will 

require 


SERMON       X.  251 

require  our  utmoft  fagacity  to  afcertain,  and  our  ut- 
nioft  caution  to  manage.  But  all  are  capable  of  im- 
provement :  and  that  fcheme  has  the  faired  chance 
for  fpeedy  and  complete  execution,  is  moft  noble  in 
itfelf,  and  will  be  mod  beneficial  in  its  effects,  which, 
by  a  well  proportioned  attention  to  the  parts,  bellows 
harmony  and  ftability   upon  the  whole. 

We  have  feen,  in  a  former  Difcourfe,  that  Europe- 
an nations  are  indebted  for  their  fuperiority  to  their 
religious  creed,  as  well  as  to  their  civil  inilitutions, 
or  their  philofophical  attainments  ;  that  each  of  thefe 
moral  caufes  has  a  wide  and  vifible  influence  ;  that 
there  is  a  fphere  for  their  united  as  weW  as  for  their 
diftin£t  agency  ;  that  they  affift  in  the  improvement 
of  each  other  ;  that  they  have  their  principles  in  the 
common  nature  of  man  ;  and  that  in  their  w^ell  di- 
refted  and  well  exerted  energies  they  confpire  to  one 
common  end,  in  enlarging  our  intelledlual  powers, 
in  meliorating  our  fecial  affeftions,  and  in  promoting 
our  true  and  proper  happinefs,  as  Citizens,  as  Chrift- 
ians,  and  as  Men. 

I  affume  therefore  confidently  the  efficacy  of  reli- 
gion ;  and  I  am  warranted,  by  experience,  in  con- 
tending for  the  beneficial  efficacy  of  the  Chriftian. 
In  nations  already  baptized,  we  condemn  the  bigot 
and  the  fanatic  upon  principles  both  of  revelation  and 
reafon  :  I  mean  upon  their  fundamental  and  confid- 
ent principles  ;  upon  the  exprefs  precepts  of  the  one, 
and  upon  the  cleared  di£l:ates  of  the  other.  We 
know  that  the  illiberal  fpirit  of  the  bigot,  and  the  ab- 
furd  notions  of  the  fanatic,  have  a  direft  and  unfriend- 
ly influence  upon  their  moral  conduct,  and  render 
them  unfit  for  the  prefent  as  well  as  the  future  world. 
Bigots  and  fanatics  are  to  be  found  in  thofe  na- 
tions whom  we  wifh  to  baptize  :  the  fource  of  their 
imperfedions  lies  in  the  wrong  apprehenfions  they 
entertain  of  the  Deity  himfelf,  of  the  laws  which  he 

prefcribes 


252  S    E     R     M     O    NX. 

prefcribes,  and  of  the  means  by  v/hich  his  fr.vour  is 
to  be  conciliated.  If  then  Chriilianity,  honeflly  and 
rationally  taught,  be  likely  to  correct  their  errors,  to 
affaage  their  groundlefs  fears,  to  foften  their  unfo- 
cial  tempers,  and  eventually  to  open  a  wider  field  for 
their  talents  and  their  virtues,  we  are  bound,  from  a 
mere  regard  to  its  ufefulnefs,  to  open  every  ave-r 
nue  bv  v/hich  the  knowiedcre  of  it  mav  be  conveved 
to  diftant  nations.  If  we  are  perfuaded  of  its  truth, 
ive  may  fafely  truft  the  confequences  of  its  propaga- 
tion to  that  omnifcient  Beinsj,  who  has  implanted  \^ 
us  an  inflinftive  love  of  Vv-hat  is  true,  and  has  prepared 
our  minds  for  the  reception  of  it  from  adequate  in- 
ftruments,  and  upon  favourable  opiportunities.  If 
we  are "imprefied  with  a  fmcere  and  grate'ul  fenfe  of 
its  divine  original,  we  fliall  manife<l  that  fmcerity 
and  that  gratitude  by  our  ardent  wiihes,  and  our  un- 
wearied endeavours,  to  make  other  men  partakers  of 
tlK)fe  bleilings  which  we  ourfelves  enjoy.  Truth,  we 
allow,  when  metaphyfically  analj-fed,  derives  its  mo- 
ral importance  from  its  utility.  Bat  we  contend,  in 
our  turn,  that  utility  is,  in  an  abflracl:  point  of  view, 
naturally  connefted  with  truth  ;  and  therefore,  with 
a  reference  to  both,  we  infid  upon  the  expediency  of 
propagating  the  Gofpel. 

As  to  the  obilinacy  with  v/hich  nations  adhere  to 
thofe  religious  tenets  which  they  have  imbibed  from 
education,  and  contemplated  with  reverence,  it  fur- 
niOies  no  folid  argument  againft  our  project :  it  is  in- 
deed a  juft  and  weighty  reafon  for  an  increafe  of 
caution  ;  and,  on  the  very  fame  ground  of  difficulty, 
it  becomes  an  additional  incentive  to  an  increafe  of 
diligence.  You  diffufe  the  light  of  philofophical 
knowledge,  though  it  mud  lay  open  the  fallacy  and 
abfurdity  of  many  opinions  which  tradition  has  pre- 
ierved  concerning  the  origin  and  ftru^ture  of  the 
world.     You  introduced  fuch  laws  and  cufloms  aa, 

in 


SERMON       X.  353, 

in  a  courfe  of  time,  will  bring  on  a  material  revolu- 
tion in  the  manners  of  the  nations  with  whom  you 
are  conneded  ;  and  militate  againft  many  ritual  ob- 
fervances,  and  perhaps  fome  moral  precepts,  which 
are  now  protected  by  the  fuppofed  commands  of  the 
Almighty.  Do  you  vvifh,  then  that  they  fliould  de- 
liberately and  habitually  difobey  the  religion  they 
believe  to  be  true ;  or,  when  you  have  gradually 
worn  away  the  force  of  prejudice,  and  taught  them 
by  more  comprclicnlive  and  precife  modes  of  reafon- 
ing  to  rejetl  it  as  falfe,  do  you  mean  to  provide  no 
fabllltute  ?  When  your  fecial  habits  and  civil  inlli- 
tu lions  are  eilabliihed  on  a  firm  foundation,  and 
fupported  by  general  approbation  and  general  con- 
currence, you  may  furely  endeavour  to  avail  your- 
felves  of  the  prepolieflicn  which,  in  the  minds  of  con- 
fiderate  and  impartial  men,  they  cannot  fail  to  excite 
in  favour  of  your  religious  code. 

Doubts  of  a  ditrercnt  kind  from  thofe  I  have  examin- 
ed under  a  former  head,  have  arifen with  fenfible  men, 
how  far  the  propagation  of  the  gofpel,  in  fome  coun- 
tries,, be  upon  tlie  whole  prafticabie  or  dcfireable  ; 
whether  the  doctrines  of  it  w^ould  not  be  imperfectly 
underftood,  or  grofsly  mifconceived,  or  profelTed  to 
no  good  purpoi'e  ;  whether,  as  Gentilifm  and  Jada- 
ifm  infeded  Chriftianity,  fo  the  favourite  and  invet- 
erate fuperftitions  of  the  American  idolaters  would 
not  foon  debafe  its  purity,  and  counteract  its  efficacy. 
But  this  objection  does  not  reach  with  its  full  force 
to  the  Mahometans  of  the  Eaft,  who  are  lifted  far  a- 
bove  the  ignorance  of  barbarians  and  the  ferocity  of 
favages  ;  and  a  wider  fcope  furely  would  be  here 
given  for  inftrufting  them  fuccefsfully  in  the  fublim- 
er  doctrines  of  Chrifdanity.  The  favage,  whofe 
gloomy  and  confined  theology  was  perhaps  the 
growth  of  turbulent  pail) on  and  wild  fancy,  might 
cafily  be  perfuaded  to  aimit  the  exilience  of  miracles, 

from 


254  S     E     R     IM     O     N       X. 

from  the  fimilitude  they  bear  to  the  fuppofed  inter- 
pofitions  of  his  deities  from  his  incapacity  to  afcer- 
tain  the  force  of  natural  caufes,  and  from  a  kind  of 
inftinclive  propenfity  to  beHeve  in  thofe  which  are 
extraordinary.  But  the  Mahometans,  while  they 
admit  the  principle  of  miracles,  might  be  made  more 
diftindly  to  conceive,  and  more  readily  to  embrace, 
the  argument  from  prophecy,  in  all  its  nice  depend- 
ances  and  gradual  evolutions.  Among  them  we 
are  not  to  contend  with  the  boifterous  tempers  and 
flubborn  habits  which  charafterife  the  human  fpecies 
in  a  ftate  of  barbarifm  :  we  fhould  find  them  already 
a  race  of  men  and  citizens,  who  by  an  eafv  tranfition 
might  pafs  to  a  full  belief  of  the  doftrines  of  Chrift- 
ianity. 

For  the  propagation  of  the  Gofpel  in  the  Eafl  ma- 
ny inducements  and  advantages  are  held  out  to  us, 
which  the  favage  condition  of  the  Indians  of  America 
does  not  alford.  The  Mahometans  are  an  immenfe 
body  of  men,  natives  of  populous  and  mighty  em- 
pires, greatly  exceeding  in  population  the  kingdoms 
of  Chriflendom,  and  almoit  entirely  occupying  one 
quarter  of  the  habitable  globe.  They  are  the  fub- 
jefts  of  regulated  ftates ;  they  are  the  obfervers  of 
eitabliflied  laws  ;  civilized  by  the  intercourfe  of  ag- 
riculture and  commerce,  and  polilhed  by  the  ufe  of 
letters  and  of  arts.  They  are  neither  involved  in  the 
impiety  of  atheifm,  nor  the  darknefs  of  idolatry; 
and  their  religion,  falfe  as  it  is,  has  many  articles  of 
belief  in  common  with  our  own  :  w^hich  will  facili- 
tate our  labours  in  difFufing  the  true  faith,  and  dif- 
pofe  them  to  receive  it.  They  believe  in  one  God, 
creator  and  Lord  of  all ;  to  whom  they  attribute  in- 
finite power,  juflice,  and  mercy.  They  hold  the 
immortahty  of  the  foul  ;  and  expeft  a  future  judg- 
ment, a  heaven  and  a  hell  ;  they  acknowledge  an 
univerfai  deluge  j  they  honour  the  patriarch  Abra- 
ham 


S    E     R    M     O    N      X.  255 

ham  as  the  firfl  author  of  their  religion  ;  they  ac- 
knowledge Mofes  and  Chrift  to  have  been  great  pro- 
phets, and  allow  the  Pentateuch  and  the  Gofpel  to  be 
facred  books. 

Since,  therefore,  by  our  Holy  Scriptures,  the  duty 
of  attempting  the  univerfal  converfion  of  mankind  is 
amply  alcertained  ;  and  fmce  we  fmd  among  the  fol- 
.  lowers  of  Mahomet  fuch  favourable  prepoiTeflions, 
and  eftabliflied  doclrincs,  as  will  render  eafy  the  ap- 
proach to  their  converfion  ;  neither  force  of  obliga- 
tion, nor  profpeft  of  fuccefs,  is  wanting,  to  encour- 
age our  progrefs  and  animate  our  zeal.  By  the 
miniiiers  of  the  Gofpel  the  examples  of  thofe  mem- 
orable times  fhould  never  be  forgotten,  when  the  rig- 
id and  cruel  edifts  of  Decius  and  Dioclefian  were  in- 
e{ff:clual  to  fubdue  the  facred  enthuliafm  of  thofe 
faithful  difciples  of  Chrift,  who,  for  the  fake  of  gain- 
m<y  one  profelyte  to  heaven,  made  a  voluntary  lacri- 
lice  of  every  temporal  enjoyment,  and  nobly  forfeit- 
ed their  liberties  and  lives.  Compared  with  what 
they  fufiered  and  performed,  hov/  little  is  our  labour, 
and  how  mild  our  obligation  !  To  contend  with  the 
blindnefs  and  obflinacy  of  an  idolatrous  and  wicked 
age,  and  to  groan  under  the  opprcflions  of  an  over- 
fpreading  tyranny,  was  their  fevere  but  glorious  fate. 
It  is  ours  to  propagate  the  fame  religion  in  countries 
to  which  our  commerce  has  extended,  when  its  truths 
have  been  confirmed  by  the  revolution  of  fucceeding 
centuries,  and  when  its  excellence  has  been  illuftrated 
by  the  wifdom  and  experience  of  m.ore  enlightened 
times. 

If  any  further  inducement  be  wanting  to  excite 
our  endeavours  and  animate  our  hopes  in  this  work 
of  charity,  it  is  the  confjderation  that  in  remote  and 
extenfive  provinces,  fubjed  to  our  oivn  empire.^  and 
obedient  to  our  own  lav.'s,  millions  of  the  inhabitants 
Jlill  wander  in  darknefs  r,nd  error  ;  fome  deluded  by 

the 


256  S    E     R     M    O    N      X. 

the  Mahometan  impoflure,  and  others  bigoted  to 
the  more  ancient  and  more  abfurd  fupcrltition  of 
Brama. 

The  relation  of  a  connedled  government,  hke  that 
of  a  common  country,  is  a  tie  that  nature  has  made, 
and  that  never  fliould  be  violated,  or  forgotten. 
Aduated,  I  would  hope,  by  this  exalted  principle,  v/e 
have  already  extended  to  our  fellow  fubjctls  in  In- 
doftan  many  of  thofe  natural  and  civil  rights,  which 
•we  have  fo  long  regarded  with  an  honeil  pride,  and 
vindicated  with  a  noble  ardour. 

It  behoves  us,  therefore,  as  Men,  as  Engliflimen, 
and  as  Chriftians,  to  go  farther.  Let  it  not  be  faid, 
that  even  at  this  boafted  period  of  humanity  and  fci- 
ence,  when  we  are  diffufing  the  bleflings  of  civil  free- 
dom over  the  remoteft  branches  of  the  empire,  no 
attempt  is  made  to  emancipate  them  from  the  chains 
of  fupcrftition. 

Our  fettleraents  in  India  occupy  a  far  greater  ex- 
tent than  the  Britifli  empire  in  Europe  ;  yet  in  no 
part  of  thefe  wide  provinces  has  one  fuigle  effort  been 
exerted  to  introduce  the  glorious  light  of  the  gofpel, 
and  to  difpel  the  gloom  which  has  for  ages  enveloped 
the  wretched  inhabitants.  All  the  diflcrenccs  in  re- 
ligion which  the  native  has  ever  known,  are  in  reality 
but  different  modifications  of  error  and  impiety  ; 
and  though  he  refufe  to  fubfcribe  to  one  impofture, 
he  derives  from  that  refufal  no  other  advantage  than 
the  unhappy  alternative  of  paying  an  implicit  and 
fervile  reverence  to  another. 

The  grand  diftindion,  however,  is  that  which  fep- 
arates  the  Mahometans  from  the  Gcntoos.  The  lat- 
ter were  the  original  inhabitants  ;  and  their  fuperfti- 
tion  was  of  high  antiquity  and  dlllinguifhed  reputa- 
tion in  the  country.  The  religion  of  Mahomet 
found  its  way  into  the  diflant  regions  of  India,  by 
means  fimilar  to  thofe  bv  which  it  had  been  diflufed 

over 


E     R     M     O     N      Xj 


2SJ 


bvei*  the  intervening  kingdoms.  Within  a  century- 
after  the  death  of  the  Impoftorj  the  enterprifing  ca- 
liphs, amidfl  the  rage  of  conqueft  by  which  they  were 
animated,  carried  their  arms  into  this  country  j  and, 
though  unable  to  fubjedl:  any  confidtrable  part  to 
their  empire  and  reHgion,  yet  they  continued  to  ha- 
rafs  it  with  repeated  incurfions  through  the  fucceed- 
ing  ages.  At  length,  however,  in  the  fourteenth 
century  of  the  Chriltian  sera,  directed  by  the  fame 
fpirit  of  enthufiafm,  the  bolder  genius  of  Tamerlane 
prompted  him  to  engage  in  the  conquell  of  tliefe  vaft 
and  populous  regions,  for  the  fole  and  avowed  pur- 
pofe  of  refcuing  the  inhabitants  from  the  abfurdities 
of  Paganifm,  and  diifeminating  among  them  the  fav- 
ing  truhts  of  the  holy  religion  of  lilam  ! 

In  the  profecution  of  this  romantic  and  vifionary 
project  he  deluged  the  plains  of  Indoflan  with  the 
blood  of  thoufands  of  idolaters  ;  and  continued  his 
impetuous  career  till  at  length  oppofition  ceafed  be- 
fore him,  and  the  fanguinary  doftrines  of  hhr  pre- 
tended prophet  were  finally  eflabliflied  on  the  ruins 
of  the  milder  fuperftition  of  Brama. 

Since  the  age  of  Tamerlane,  Mahometaniftn  has 
been  uniformly  the  religon  of  the  government  of  In- 
dia :  the  Gentooc,  hov/ever,  are  dill  faid  to  exceed 
in  number  the  Mahometans,  in  the  proportion  of  ten 
to  one;*  and  to  retain  at  this  day  an  originality  of 
character,  which  neither  the  fudden  violence  of  con- 
quell,  nor  the  flow  operations  of  time,  have  in  any 
confiderable  dec^ree  effaced. 

The  rehgious  creed  of  the  Gentoos  Is  a  fyflem  of 
the  mofl  barbarous  idolatry.  They  acknowledge, 
indeed,  one  fupreme  God :  yet  innumerable  are  the 
fubordinate  deities  whom  they  worfhip ;  and  innu- 
merable alfo  are  the  vices  and  follies  which  they  af- 
cribe  to  them.  With  a  blindhefs  Vvhich  has  ever 
R  been 

*  See  Ormc's  lliflory  of  Indoflan. 


>38  S     E     R     M     O    Ni      X. 

been  found  Infcparable  from  Polytheifm,  they  adore^ 
as  the  attributes  of  their  gods,  the  weaknefles  and 
paflions  which  deform  and  difgrace  human  nature  ; 
and  their  worfliip  is  in  many  refpe£ls  not  unworthy 
of  the  deities  who  arc  the  objedls  of  it.  The  favour 
of  beings  which  have  no  exiltence  but  in  the  imagi- 
nation of  the  fuperftitious  enthufiafl,  is  concihated 
by  fenfelefs  ceremonies  and  unreafonable  mortifica- 
tions ;  by  ceremonies  which  confume  the  tiitie  which 
fhould  be  dedicated  to  the  a<5live  and  focial  duties ; 
and  by  mortifications  which  flrike  at  the  root  of  ev- 
ery lawful  and  innocent  enjoyment.  What  indeed 
fhall  we  think  of  a  rehgion,  which  fuppofes  the  ex- 
piation of  fms  to  confift  in  penances,  than  which  fan- 
cy cannot  fugged  any  thing  more  rigorous  and  ab- 
furd  ;  in  fitting  or  (landing  whole  years  in  one  un- 
varied pollure  ;  in  carrying  the  hcaviefl  loads,  or 
dragging  the  mod  weighty  chains  ;  in  expofmg  the 
naked  body  to  the  fcorching  fun  ;  and  in  hanging 
with  the  head  downward  before  the  fiercelt  and  molt 
intolerable  fire  ?     . 

But  it  were  endlefs  to  dwell  on  all  their  fiiperfli. 
tious  rites.  The  following,  which  has  been  fi-equent- 
ly  confirmed  to  us  without  prejudice  and  without  de- 
lign,  is  alone  fufficient  to  awaken  every  tender  feel- 
ing of  our  hearts,  and  to  incite  us  to  the  exertion  of 
every  effort  which  may  tend  to  wean  the  minds  of 
this  unenlightened  people  from  praftices  fo  inlpious 
and  inhuman.  It  will  eafily  be  imagined  that  I  al- 
lude to  that  mod  cruel  cuflom,  bv  which  the  wife  of 
the  Gentoo  is  induced  to  burn  herfelf  on  the  pile 
which  confumes  the  allies  of  her  hufband  ;  a  cuftom, 
if  not  abfolutely  enjoined  by  her  religion,  yet  at  leaft 
fo  far  recommended  by  it,  as  to  render  the  breach  of 
it,  in  fome  cafes,  fubjeft  to  the  utmoft  ignominy  and 
deteflation. 

The  facts  which  I  have  recited.,  as  well  as  many 

others 


SERMON      X.  259 

others  of  equal  importance,  are  too  well  known  to  be 
deni(?d.  From  thefe  alone  every  human  heart  will 
at  once  inter  the  neceflity  of  endeavouring  to  fublli- 
tute  the  pure  and  rational  religion  of  Jefus  in  the 
place  of  a  creed  fo  fliocking  to  our  reafon,  and  to  our 
fmer  fenfibilities. 

Happily,  however,  there  are  circumflances  which 
feem  favourable  to  fuch  an  attempt :  for  that  natu- 
ral fagacity  which  is  the  national  charafteriftic  of  the 
Gentoos,  the  auitere  and  abfl'emious  life  v/hich  they 
lead,  the  gentlenefs  and  ferenity  of  their  temper,  their 
belief  of  a  future  ftate,  and  the  idea  of  one  fupreme 
God,  Vv'hich  mixes  even  with  the  worfliip  of  their 
fubordinate  deities  ;  all  feem  to  afford  a  rational 
ground  for  us  to  expeft  their  converfion. 

But  in  what  manner  muft  we  proceed  in  this  in- 
terefling  and  moft  arduous  projedl  ?  Have  not: 
fchemes  of  religious  reformation  been  planned  with 
plaufible  appearances  in  all  ages  ;  and  in  all 
have  they  not  been  foiled  by  real  and  ftubborn  dif- 
ficulties ?  Are  not  the  moil  approved  reafonings, 
and  the  moft  glowing  eloquence,  defeated  by  igno- 
rance or  obftinacy  in  thofe  ^^vho  are  to  be  taught  ? 
Has  not  the  indifcretion  or  raflmefs  of  the  teacher, 
in  too  many  inilances,  entirely  counteracted  his  be- 
nevolence, however  fnicere ;  and  his  aftivity,  how- 
ever unwearied  ? — Let  us  not  be  difccuraged,  bv 
thefe  general  complaints,  from  taking  a  large  and  ex- 
ad  view  of  the  particular  queftion  v/e  are  novv'  called 
upon  to  examine. 

The  awfpl  fubjecls  of  religion  are  to  be  treated 
differently  in  different  circumftances.  Some  there 
are,  whofe  minds  are  enlightened  by  fcience,  enlarg- 
ed by  long  and  extenfive  intercourfe  with  the  world, 
and  invigotated  by  habits  of  profound  and  intenfe 
meditation  :  the  faith  of  fuch  men  v;ili  be  unfl^aken, 
and  their  devotion  will  be  ardent  ;  not  from  the  aid 
R  2  of 


aCo  S     E     R     IM     O     N       X. 

of  external  forms,  but  by  filent  and  fecret  adoratlorv 
of  the  Deity,  and  by  deep  reflettion  upon  the  moft 
extenfive  and  abflra£ted  truths  of  rehgion,  both  na- 
tural and  revealed.  But  it  would  be  vifionary  and 
dangerous  to  expedt  thd  fame  beneficial  efl'ecls  among 
perfons  of  talents  lefs  cultivated,  and  of  views  lefs  ex- 
tenfive. Experience  tells  us,  that  with  the  bulk  of 
mankind  fome  caution  is  necelfary  in  the  feledion  of 
topics  adapted  to  their  apprehenfion  5  and  that  much 
fagaclty  mufl  be  employed  in  the  ufe  of  all  thofe  colla- 
teral and  external  expedients  which  are  to  awaken 
their  attention  ;  and  to  dired  it,  when  awakened,  to 
proper  objects.  When  therefore  Chrillianity  is  at- 
tempted to  be  propagated  among  the  inhabitants  of 
the  Eaft,  the  attention  of  thofe  to  whom  we  preach  it, 
mull  be  confined  to  dodrines  fyfhematically  inculcat- 
ed, and  to  a  ritual  punctually  abferved.  We  mud 
not  leave  the  great  truths  of  falvation  fluctuating 
with  wild  uncertainty  in  the  minds  of  thofe  who  em- 
brace them.  To  underftandings  which  have  recent- 
ly emerged  from  the  groffeft  fuperftition,  v/e  muft 
not  commit  the  talk  of  appointing  for  themfel-ves  the 
modes  of  conciliating^  the  divine  favour  bv  humble 
fuppiication  and  fervent  thankfgiving.  There  is 
fomething  attractive,  we  know,  in  the  regularity  and 
decency  of  prefcribed  forms  ;  there  is  fomething  high- 
ly inftruftive  and  perfuafive  in  the  plainnefs  and  pre- 
cifion  of  dodrines  methodically  propofed  to  the  un- 
derilanding.  But  in  the  ?nanner  of  preparing  thefe 
doctrines  and  thefe  forms  lies  the  chief  difFiculty  we 
have  to  contend  with  :  and  it  mufl  be  confefl'ed  that 
Chriflian  churches  have  often  brought  difgrace  upon 
the  general  caufe  of  Chrillianity,  by  an  extravagant 
and  undiflinguifhing  attachment  to  their  own  pecul- 
iar tenets  and  favourite  ceremonies.  They  have  fup- 
pofed  the  followers  of  other  fyflems  equally  able  to 
comprehend  what  habit  ha?  familiarized,  and  equally 

difpofed 


S    E     R     M     O    N      X.  261 

difpofed  to  adopt  what  convidion  has  endeared,  to 
themfelves. 

The  eiforts  of  miflionaries,  whom  the  policy  or  the 
zeal  of  the  Romiih  church  may  have  hitherto  em- 
ployed, have  fometimes  incurred  the  contempt  of  the 
Infidel,  and  fometimes  provoked  the  indignation  of 
the  Philofopher.  They  have  been  marked  rather  by 
eagernefs  to  multiply  converts,  than  by  ability  to  pro- 
mote the  real  happincfs  of  thofe  that  were  converted. 
They  appear  to  have  fubllituted  one  fpecies  of  fuper- 
flition  for  another  ;  to  have  darkened  the  under- 
ilanding  with  error  ;  and  to  have  poifoned  the  heart 
with  bigotry. 

But  the  advocates  of  found  and  rational  Chriflian- 
ity  will  not  be  expofed  to  thefe  formidable  imputa- 
tions. "Whatever  fpecious  and  refined  fpeculations 
may  fugged,  upon  the  natural  pliancy  of  the  human 
mind  in  receivincr,  and  on  its  natural  firmnefs  in  re- 
taining,  religious  imprelTions,  experience  is  our  fafeft 
guide  in  dealing  with  the  mafs  of  mankind,  who  arc 
prone  to  run  into  the  mofl  oppofite  extremes  ;  to  be 
fometimes  fickle,  and  fometimes  obftinate  ;  fluggifli 
in  one  moment,  andin  the  next  precipitate.  Our  reg- 
ulations muft,  therefore,  be  adapted  to  the  real  ivcak- 
neffes  as  well  as  capacities  of  thofe  whom  we  would 
inllrud.  Some  fpecific  doflrines,  as  I  before  obferv- 
ed,  muft  be  taught,  and  fome  particular  ceremonies 
muft  be  recommended  :  we  muft  interefl  the  imagina- 
tion, vv^hilft  we  convince  the  judgment.  But  the  taik, 
arduous  as  it  is,  may  be  properly  and  effedually  per- 
formed by  a  ftritl  adherence  to  the  genuine  and  cha- 
rafteriftic  principles  of  Proteftantifrn.  The  leading, 
the  alfeniial,  the  moft  indubitable  and  the  moft  im- 
portant doctrines  of  Chriftianity  muft  be  propofed  to 
the  eaftern  nations,  expreffcd  in  the  cleareft  language, 
and  fupported  by  the  moft  luminous  arguments.. 
When  the  errors  and  prejudices  of  thofe  whom  we  ir^ 
R3         ,  ftrucl 


262  S    E     R    M     O    N      X. 

ftrufl:  are  In  fome  meafure  fubdued,  and  when  their 
minds  have  been  gradually  prepared  for  a  fuller  de- 
lineation of  evangelical  truth,  we  may  tfjcn,  and  then 
only,  venture  to  propofe  thofe  doctrines  which  are  ot 
a  more  myfterioifs  and  recondite  nature.  We  mud 
difclofe  them  gradually,  and  with  a  fpirit  of  the  moll 
enlarged  toleration,  to  thofe  perfons,  whofe  fcruples 
cannot  be  entirely  vanquiflied,  and  whofe  errors  can- 
not be  nt  cncc  removed. 

In  overcoming  the  rooted  and  favourite  prepoffef- 
fions  of  the  Gentoos  and  Mahometans,  there  doubt- 
lefs  will  be  room  for  the  moil  accurate  difcrimination, 
and  for  the  nicefl  delicacy  ;  their  ignorance  mud  be 
treated  with  tendernefs,  and  their  well-meanf  though 
miltaken  piety  will  demand  fome  portion  even  of  rev- 
erence. Every  truth  we  communicate,  mud  be  af- 
iifled  and  recommended  by  the  method  in  which  it  is 
to  be  communicated.  It  mull  carry  along  with  it  the 
brightell  and  mod  unequivocal  evidence,  not  only  of 
the  firm  conviftion  it  has  imprefled  upon  the  judg- 
ment of  the  teacher,  but  of  the  amiable  effe6ls  which 
it  has  wrought  upon  his  temper,  his  adtions,  and  his 
words.  ....  .  . 

I  would  have  it  underflood,  that  no  artifice,  howev- 
er plaufible  ;  no  force,  however  indireft,  fhould  be 
employed  by  protellant  miflionaries  ;  and  that  my 
wifh  is  rather  to  have  Chriltianity  taught  as  a  true 
revelation,  than  to  fee  it  ellabliflicd  fuddenly  upon 
the  ruins  of  any  falfe  religion,  which  may  have  for- 
merly prevailed.  By  thefc  means  we  fhall  obtain  all 
the  advantages,  which  the  Romans  enjoyed,  by  tol- 
erating the  cullomary  worlhip  and  ancient  theology 
of  the  nations  whom  they  governed  ;  and  furcly,  from 
the  fuperior  excellence  of  the  doctrines  which  we  en- 
deavour to  difierainate,  and  by  which  we  profefs  to 
be  ourfelves  direfled,  v;e  fhall  fl-and  a  f^iirer  chance' 
of  making  converts,  than  a  heathen  miHionary  ;  and 

Ihall 


S     E     R     M     O     N      X.  263 

iliall  derive  greater  benefits  from  thofe  who  are  con- 
verted, than  paganifm  could  confer  on  its  fincerefl 
and  warmell  votaries. 

Similarity  in  religious  perfufions  certainly  enlarges 
the  fphere  of  focial  intercourfe  ;  facilitates  the  pro- 
grefs  of  civilization  ;  and  invigorates  the  operations 
of  lawful  government.  This  fimilarity  it  will  be  in 
our  power  to  effe£l  in  fome  degree  by  judicious  and 
temperate  meafures,  in  fupporting  the  claims  of  Chrif- 
tianity  over  the  popular  fyltems  of  belief  that  are  now 
approved  in  the  Eaft.  Let  it,  however,  not  be  faid, 
that  tenets  fo  oppofite  to  each  other  cannot  be  taught 
with  propriety,  or  even  with  fafety  in  the  fame  coun- 
try. Experience  informs  us  that  a  Mahometan  can 
obey  the  fame  laws,  and  purfue  the  fame  civil  em- 
ployments with  the  Gentoo  :  and  doubtlefs,  what  is 
adually  pra6lifed  by  the  profeilbrs  of  opinions  fo  ro- 
mantic and  difcordant,  may  be  yet  more  prafticable 
under  the  mild  and  aufpicious  influence  of  the  gofpcL 
The  energies  of  a  firm  and  watchful  government  will 
reprefs  the  furious  fallies  of  zeal ;  will  proteQ:  all  par- 
ties indifcriminately  in  their  adherence  to  what  they 
conceive  to  be  truth  ;  and  at  the  fam.e  time  will 
gradually  prepare  their  minds  for  an  impartial  and  fe- 
rious  difcufllon  of  fuch  evidence,  as  may  be  brought 
to  fupport  the  religion  which  really  and  folely  is  the 
true. 

To  the  fcheme  here  propofed,  there,  doubtlefs,  is 
an  objedion  which  a  groveling  and  fordid  fpirit  of 
covetoufnefs  is  too  apt  to  cherifli.  "  At  prefent,  ir 
may  be  laid,  the  credulous  Mahometan,  andfuperfti- 
tious  Gentoo,  are  unafpiring  in  their  views,  and  tract- 
able in  their  difpofitions.  Their  opinions  do  not  dif- 
turb  our  tranquility,  and  their  ceremonies  only  pro- 
voke our  contempt.  But  if  they  fiiould  hereafter  fee 
the  fallacy  of  the  one,  and  the  abfurdity  of  the  other  : 
if  they  lliould  catch  the  manly  and  adive  fpirit  which. 


R4  diilinguilh. 


es 


264  S     E     R     INI     O     N       X. 

diftinguifiies  the  inhabitants  of  ChriRian  countries : 
if  the  bolder  exercife  of  their  intellectual  faculties 
fliould  beget  a  jufler  fenfe  of  their  civil  and  political 
rights,  what  may  be  the  effects  of  fuch  a  revolution 
upon  us  ?  Actuated  by  nobler  feelings  than  they  have 
hitherto  experienced,  they  will  quickly  exchange  con- 
fidence for  diftruft,  and  fubmilTion  for  refiftance. 
They  will  compel  us,  in  our  turn,  to  drag  the  yoke  of 
fervitude  ;  or  they  will  drive  us  from  their  fhores  as 
a  race  of  merci lei's  ruffians,  and  infatiable  plunder- 
ers." 

Now  on  the  broad  and  folid  principles  of  philan- 
thropy and  revelation,  1  fee  nothing  in  this  popular 
objedion  which  ought  to  fliake  our  conviction,  or  to 
ilacken  our  adivity.  A  religion  which  enlivens  the 
induftry,  and  animates  the  courage  of  thofe  who  pro- 
fefs  it  ;  which  awakens  in  them  a  more  correct  ^nd 
more  exquifite  fenfe  of  their  duties  as  men,  and  their 
importance  as  citizens  ;  fuch  a  rehgion,  I  fay,  carries 
with  it  many  bright  proofs  of  its  utility  and  its  truth. 
May  we  not  then  expect  that  the  Philofopher  will 
view  the  fcheme  I  am  propofmg  with  fixed  approba- 
tion, and  that  the  Chriftian  will  embrace  it  with  ar- 
dent fondnefs  ? 

However  we  may  attempt  to  varnilli  over  the  fadt, 
the  fpirit  of  commerce  will  often  feize,  and  often  cre- 
ates opportunities  of  rapacity  ;  and  in  regions  very 
diftant  from  the  feat  of  empire,  where  the  directions 
of  law  are  frequently  indiftinft,  and  the  redraints  of 
Ihame  are  always  feeble,  the  iron  fcourge  of  oppref- 
fion  v/ill  fometimes  be  lifted  up  againfb  unprotected 
innocence,  and  confpicuous  merit  j  againll  ignorance 
which  cannot  afcertain  its  privileges,  and  weaknefs 
which  cannot  affert  them.  But  furcly  no  plan  of 
commerce  can  be  lafling,  and  upon  the  whole  advan- 
tageous ;  no  form  ©f  government  can  he  venerable 
or  defenfible  ;  which  ejicludcs  mutual  truft,  an.d  does 

not 


SERMON      X.  2^5 

not  provide  for  the  mutual  benefit  of  both  parties, 
who  are  concerned  with  the  one  or  fubje<^  to  the 
other.  On  the  contrary,  if  we  communicate  the  arts, 
the  laws,  and  the  religion  of  Europe  to  Eaflern  na- 
tions ;  if  we  fliew  them  by  our  works,  as  well  as  by 
our  words,  that  we  are  the  difciples  of  Jefus  ;  if  we  . 
labour  both  for  their  fpiritual  and  their  temporal 
welfare  ;  there  can  be  no  reafon  to  doubt  of  an  ulti- 
mate and  an  adequate  reward.  They  to  whom  we 
have  given  fo  fure  an  earned  of  our  fincerity  and  of 
our  benevolence,  will  no  longer  view  us  with  cold- 
nefs  as  ftrangers,  or  with  fufpicion  as  foes.  They 
will  treat  us,  becaufe  they  are  themfelvcs  treated,  as 
fellow  citizens  and  fellow  Chriftians ;  they  will  fliare 
with  us  in  the  common  danger,  and  toil  with  us  for 
the  common  interefts  ;  becaufe  they  will  confider 
themfelves  as  partakers  of  the  fame  blefTmgs  here, 
and  heirs  of  the  fame  promifes  hereafter. 

Such  meafures  it  is  true,  may  prevent  individuals 
from  amaffing  exhorbitant  wealth,  from  revelling  in 
luxurious  voluptuoufnefs,  and  from  grafping  at  enor-  ^ 
mous  dominion.  But  fuch  meafures,  even  if  they 
tend  to  the  removal  of  thefe  outrageous  evils  alone^ 
are  not  unworthy  of  our  regard  ;  and  they  deferve  a 
yet  larger  fhare  of  our  attention,  if,  in  confequence 
of  our  honed  and  ftrenuous  endeavours  to  execute 
them,  the  general  harmony  of  the  Europeans  and 
Orientals  vv'ould  be  more  eifeftually  fecured,  and  the 
general  hanpinefs  of  both  promoted  more  fuccefsful- 

Zealous  in  the  recommendation  of  this  purpofe,  I 
regard  not  the  cold  miftaken  policy  of  fome,  who 
would  feparate  our  religious  from  our  civil  interefts. 
This  country  has  ever  boafted  with  equal  pride  and 
jufticethe  purity  of  its  worfliip,and  the  excellence  of 
its  government.  The  fame  happy  ssra  gave  birth  to 
each  :  out  of  the  afnes  of  defpctifm  and  fuperftition 

the 


266  S    E     R     M     O    N      X. 

they  both  arofe  ;  and  if  they  fall  they  will  fall  togeth- 
er. Narrow,  therefore,  and  falfe  is  that  philanthro- 
py, which  pretends  to  be  folicitoiis  for  the  rights  and 
liberties  of  mankind,  while  for  their  eternal  welfare 
it  employs  no  meafures,  and  even  profefiedly  feels  no 
concern. 

In  what  better  purpofe  can  a  wife  and  virtuous  na- 
tion be  employed,  than  in  propagating  its  religion, 
wherefoever  its  laws  are  obeyed  ?  If  it  feeks  to  pro- 
tect, and  not  to  impoverilh  ;  if  it  defircs  to  govern 
and  not  enflave,  it  will  be  equallv  intent  to  diffufe 
among  its  fubjeds  the  rights  of  freedom,  and  the 
privileges  of  Chriftianity. 

And  at  what  period  in  the  hiflorv  of  our  empire 
could  this  attempt  be  made,  with  a  more  favourable 
profpect  of  fuccefs  than  at  prefent  ?  The  extreme  im- 
portance of  Indian  wealth  to  our  commerce,  and  the 
growing  connexion  between  the  principles  of  that 
commerce,  and  of  the  government  which  is  to  pro- 
teft  it,  have  awakened  the  attention  of  the  legifiature 
to  fubjecls  equally  extenrr/e  and  iiiterefting.  The 
code  which  directs  the  belief  and  influences  the  ac- 
tions of  the  Hindoos,  has  been  lately  tranflated  into^ 
the  vernacular  language,  and  fubmitted  to  the  in- 
fpeftion  of  public  curiofity.  Hence  we  are  enabled 
to  trace  the  long  and  clofe  conneci;ion  that  fubfifts 
between  the  religious  and  civil  laws  pf  the  Hindoos. 
We  can  difcern  what  errors  are  almofl  impregnable 
to  argument,  and  what  may  be  overcome  by  cautious 
and  well  directed  oppofition.  We  fee  in  their  full, 
magnitude  the  futility  of  their  traditions,  and  the  ab- 
iurdity  of  their  ceremonies.  We  can  mark  the  flow 
and  imperfect  progrefs  of  civilization  and  fcience  ; 
and  fliould  therefore  be  careful  to  make  their  future 
progrefs  in  religious  knowledge  keep  a  due  propor- 
,tion  to  thofe  improvements,  in  the  attainment  of 
whicli  we  are  preparing  to  aflill  them  in  focial  life. 

We 


S    E    R    M    O    N      X.  267 

We  cannot  indeed  fo  far  adopt  the  policy  of  the  Ro- 
mans as  to  naturalize*  any  part  of  their  mythology, 
becaufe  all  the  parts  of  it  are  in  all  refpeds  incompati- 
ble with  our  own  religion.  But  we  may  gradually 
leffen  their  reverence  for  their  facred  records,  by  ex- 
ercifmg  their  faith  on  other  more  undoubted  interpo- 
fitions  of  the  Deity.  When  European  cuftoms  have 
been  in  fome  degree  introduced  among  the  Hindoos, 
we  fliall  find  them  lefs  foHcitous  for  the  obfervance  of 
Eaftern  ceremonies.  When  European  fcience  has 
dawned  upon  their  minds,  we  may  fee  them  lefs  tena- 
cious of  their  old  opinions.  The  aufpicious  effects  of 
our  laws  will  create  fome  kind  of  prejudice  in  favour 
of  our  religion  ;  and  when  they  find  it  fo  perfectly 
exempt  from  the  fanguinary  and  intolerant  fpirit  of 
Maliometanifm,  they  may  by  degrees  be  brought  to 
liften  to  the  evidences  by  which  it  is  fupported,  and 
the  fanftions  by  which  it  is  enforced.  For  incorpo- 
rating their  laws  with  our  own,  we  have  formed  a 
plan,  the  completion  of  which  is  likely  to  do  honour 
to  our  national  policy  and  national  magnanimi- 
ty. Yet  if  we  mean  only  to  exempt  the  inhabit- 
ants of  the  Eaft  from  temporary  inconvenience 
and  opprefTion  ;  if  we  do  not  intend  to  exalt 
them  gradually  in  the  fcale  of  fecial  creatures  ;  if  we 
exert  no  endeavours  for  enlarging  the  fphere  of  their 
future  fpeculation  and  moral  improvement,  we  fhall 
leave  the  work  fhamefully  imperfedl :  and  fubftitute, 
I  fear,  felfiili  cunning  for  genuine  and  enlarged  wif- 
dom.  It  would,  indeed,  be  a  refined  fpecies  of  mock- 
ery to  hold  out  the  bleffmgs  of  a  free  and  equitable 
government,  to  thofe  who  are  too  ignorant  to  un- 
derftand,  and  too  languid  to  enjoy  them. 

Such  is  the  favourable  pofture  of  affairs  in  the 
Ealt,  and  fuch  the  affiftance  which  our  political  fyf- 
tems  may  there  give  to  the  propagation  of  religious 

truth. 

*  Sec  Halhed's  Preface  to  the  Code  of  Gentoo  Laws. 


268  SERMON       X. 

truth.  If  we  turn  our  eyes  towards  ourfelves,  we 
•fhall  perceive  many  ftriking  difcriminations  of  the 
prefent  age,  which,  under  judicious  direftion,  rnay 
not  be  diiadvantageous  to  the  caufe  of  Chrillianity. 
A  fpirit  of  adventure  is  gone  forth  among  us  ;  a  fpir- 
it  of  experiment  :  it  has  infected  our  philofophy,  our 
religion,  and  our  politics.  It  has  perplexed  vulgar 
minds  in  the  mazes  pf  error  and  abfurdity,  and  hur- 
ried away  men  of  the  brigheft  faculties  into  the  dan- 
gerous extremes  of  fubtlety  and  refinement. 

Let  us  apply  this  rellleis  principle  to  a  labour  of 
more  general  importance,  and  more  obvious  utility  : 
let  us  prefent  a  nobler  fcheme  for  its  contemplation, 
and  a  worthier  object  for  its  exertions.  No  longer 
bufied  in  fruitlefs  proje6ls,  and  groundlefs  theories,  let 
lis  apply  it,  where  it  will  be  attended  with  practical 
advantaore,  in  convertin^r  and  enliQ-htcnin<T  our  colo- 
nies  in  the  Eaft* 

Gratitude,  compaflion,  patriotifm,  and  above  all, 
the  yet  nobler  principle  of  Chriftian  charity,  call 
loudly  on  us  to  communicate  to  others  the  bkffings 
which  we  ourfelves  enjoy  ;  to  publifh  the  glad  tid- 
ings of  falvation  among  thofe  nations  that  nov/  fit  in 
darknefs,  aliens  from  Chriit,  and  ftrangers  to  the 
covenant  of  grace  :  and  while  we  declare  to  the  fav- 
age  of  America  the  joys  and  glories  of  everlafting 
life,  let  us  lead  alfo  the  difciple  of  Brama,  and  the 
follower  of  Mahomet,  from  the  error  of  their  ways, 
into  the  glorious  light  of  the  gofpel  of  peace. 

To  Omnifcience  only  are  known  the  times  and  the 
feafons.  We  cannot  thwart  the  real  purpofes  of 
Heaven  by  deliberate  perverfenefs  or  prepoftcrous 
diligence.  But  the  wifli  to  forward  them  is  always 
meritorious  ;  the  attempt,  if  conducted  with  pru- 
dence and  with  firmncfs,  will  procure  us  fome  re- 
ward ;  and  furely,  if  in  the  moral  government  of  thd 
world,  the  Deity  conveys  temporal  happinefs  by  the 

agency 


S    E     R    M    O    N      X.  269 

agency  of  his  creatures,  that  agency  becomes  more 
fplendid  and  more  important,  when  it  is  wifely  and 
geileroufly  employed  in  promoting  their  eternal  wel- 
fare. Though  our  powers  and  our  efforts  in  carry- 
ing on  the  fchemc  1  am  now  recommending  to  you 
into  execution,  fhould  be  for  a  time  ineffedual,  the 
day  will  afliiredly  come,  when  others  fhall  accompliih 
what  we  may  attempt  in  vain  ;  when  all  the  religions 
of  the  earth  fhall  be  changed  into  the  worfhip  of  the 
one  true  God  ;  when  not  only  the  Mahometan  and 
Hindoo,  but  every  nation  and  every  kindred  fhall  bow 
the  knee  at  the  name  of  Jesus  ;  and  when  Chriftian 
charity,  like  its  almighty  Author,  fhall  finally  fubdue 
ail  things  unto  itfelf. 


NOTES 


NOTES. 


*®H<S>^H<5>'^^^}^<SHI  iO««^ 


P.  31.  1.  19.  The  fad  ivc  cannot  difpute,  inhere  we 
(ire  utterly  unable  to  ajfign  the  final  caufe.~\  There  is 
nothing  moremyflerious  in  this  fad:,  than  in  many  oth- 
er occurrences  and  difpenfations  of  divine  providence; 
and  it  reflefts  no  more  diflionour  on  the  moral  attri- 
butes of  the  Deity,  than  other  evils  that  infinite  wif- 
dom  daily  permits  to  take  place  in  the  world.  Igno- 
rant minds  are  apt  to  be  biafl'ed  by  outward  events, 
and  often  decide  on  the  merits  of  a  caufe  by  the  fuc- 
cefs  which  attends  it,  abftradedly  from  thofe  confid- 
erations  which  a  wife  man  will  always  take  into  the 
account,  in  order  to  determine  bn  the  nature  of  that 
fuccefs,  its  means,  and  its  end.  In  the  cafe  of  par- 
ticular perfons,  this  falfe  mode  of  reafoning  is  very 
common.  We  find  it  in  the  mouth  of  Bildad,  wheii 
he  would  infer  the  difpleafure  of  God  againft  the  pa- 
triarch of  Uz,  from  the  calamities  M'hich  had  befallen 
him.  If  thou  wert  pure  ajid  upright,  furely  now  he 
ivould  awake  for  thee,  and  make  the  habitaiion  of  th^ 
righteoufnefs  profpcrous.  C^ecilius,  in  his  celebrated 
difpute  with  Oftavius,  could  not  conceive  that  the 
God,  "  the  folitary  God"  of  the  Jews,  as  he  denom- 
inates him,  could  be  Almighty,  and  yet  fufFer  his 
people  to  remain  fo  long  in  captivity.  This  is  the 
fallacious  conclufion  of  men,  who  judge  of  the  di- 
vine condudby  the  partial  rules  cf  human  judgment 

and 


11 


^f    O    T    E    S. 


and  experience  ;  and  think  God  to  be  fuch  a  ortd  ^A 
themfelves  ;  governed  by  the  lame  motives^  and  pof- 
felTed  of  the  fame  affections  ;  limited  in  his  views, 
and  partial  in  his  attachments.  The  providence  of 
God  refpefting  this  people,  had  an  objeft  in  view  of 
a  larger  extent  and  confequence  than  their  particular 
fortunes  ;  and  the  profperity  and  adverfity  of  their 
church  and  ftate  were  but  means  employed  by  infi- 
nite wifdom  to  produce  events  of  more  univerfal  im- 
portance. 

P.  33.  1.  4.  Baal']  Baal,  the  Syrian  idol,  for  a 
time  feems  to  have  engrofled  the  devotions  and  fa- 
crifices  of  the  apoflate  Ifraelites,  after  Ahab  had  mar- 
ried Jezebel,  the  daughter  of  Ethbaal  the  king  of  the 
Zidonians.  [i  Ki?7gs  x\L  30.  j  The  intluence  of  this 
pernicious  example  was  fo  extenfive  and  apparent, 
that  the  prophet  Elijah  confidered  himfelf  as  lingle  in 
refilling  it,  and  a  folitary  worihipper  of  the  true  God. 
He  was  indeed  miltaken  :  but  the  degeneracy  mud 
have  been  almoft  univerfal,  to  have  occafioned  the 
exclamation  which  he  made  :  and  thofe  v/hom  God 
had  preferved  from  the  idolatrous  contageon  of  the 
times,  certainly  bore  but  a  very  fmall  proportion  to 
the  bulk  of  the  people^  who  were  infeCled  with  the 
mod  inveterate  fpecies  of  it.      i  Kings  xix.   14.  18. 

P.  ^^.  1.  24.  Nor  did  theintrodu^lionofChriJiiani- 
iy  into  the  world,  hc.~]  The  influence  of  the  gofpel  is 
of  a  moral  nature.  It  does  not  break  in  on  the  con- 
ftitution  of  the  human  mind  by  any  neceffitating  and 
irrefillable  power.  Men  are  left  to  judge  of  its  na- 
ture and  qualities  by  the  common  lights  of  the  un- 
derftanding  ;  and  it  is  in  the  power  of  the  will  to  re- 
iift  its  evidence.  If  the  faculties  were  controled  by 
its  force,  there  could  be  no  merit  in  yielding  to  its 
influence^  It  would  ceafe  to  be  a  moral  means  of 
converfion,  if  it  left  no  exercife  for  the  judgment,  and 
no  choice  for  the  will.     As  fo  much  depends  on  a 

man's 


NOTES. 


Ill 


tilan*s  own  conduft,  in  order  to  conftitute  him  a  mor- 
al agent,  a  fubjed:  of  rewards  and  punifhments,  we 
cannot  conceive  any  fcheme  that  would  neceffarily 
prevent  the  admiiTun,  and  in  fome  fituations,  the 
prevalence  of  error,  without  a  total  alteration  in  the 
plan  of  moral  government.  The  faculties  that  may 
be  employed  to  a  good  purpofe,  are  liable  to  be  per- 
verted to  a  bad  one.  Divine  vv'ifdom  from  time  to 
time  corrects  and  reftrains  the  abufes  that  arife  from 
their  mifmanagement :  biit  to  prevent  them  altogeth- 
er, would  require  fuch  a  perpetual  intervention  of  a 
miraculous  power,  and  fuch  a  conftant  bias  irrefifti- 
bly  preponderating  over  the  mind,  as  would  deftroy 
the  very  defign  of  the  gofpel,  which  is  intended  to 
produce  a  voluntary  fervice  by  moral  motives  ;  and 
not  a  ncccff^  efl'ed  by  a  conflraining  and  irrefiftiblc 
impulfe.       W 

P.  34.  1.  28.  T/rus  be  foretold ;  and  the  event  jit/il- 
Jied  the  predidio7i.~]  That  the  church  was  even  in  the 
earlieil  periods  infefted  with  herefies  of  the  mofl  per- 
nicious kind,  cannot  be  denied.  The  apoftles  them- 
felves  complain  of  fe£taries  who  attempted  to  feduce 
the  ignorant  and  unwary  by  various  artifices  and  im- 
pofitions,  fuited  to  the  various  humours  and  preju- 
dices of  thofe  whom  it  was  their  aim  to  pervert.  The 
primitive  fathers  found  the  fubjefts  of  complaint  and. 
remonftrance  ftill  more  numerous  and  alarming  :  and 
they  increafed  with  the  increafing  fortunes  of  the 
church.  The  heretics  were  fo  numerous,  and  the 
tenets  they  laboured  to  diffeminate  Were  fo  very  prej- 
udicial to  the  interefts  of  the  gofpel,  in  the  time  of 
Juftin  Martyr,  that  he  compofed  a  fet  treatife  in  an- 
fwer  to  them,  which  unfortunately  has  fliared  the 
fate  of  many  other  excellent  treatiies,  the  names  of 
which  only  have  efcaped  the  wreck  of  time.  [^Mofh- 
einif  vol.  ii./>.  152,  153.]  The  elaborate  work  of  Ire- 
nasus  experienced  a  better  fate.  It  is  a  melancholy 
S  monument 


17  NOTES: 

monument  of  the  perverfenefs  of  the  human  under- 
Handing,  when  it  fufi'ers  itfelf  to  be  deluded  by  nov- 
chies,  and,  inllead  of  following  the  for?n  of  found 
words  delivered  in  the  holy  fcriptures,  proudly  pur- 
fucs  its  own  inventions  with  only  fancy  for  its  guide. 
But  the  early  prevalence  of  error,  fo  far  from  dimin- 
jfhing  the  credit  of  the  gofpel,  tends  rather  to  eftab- 
lilh  its  authority  ;  as  it  confirms  the  predictions  of 
that  divine  oracle  by  whom  it  was  delivered  to  the 
world. 

P.  35.  I.  23.  It  appears  thcn^as  tv ell  from  experience 
that  error  often  docs^  hc.~\  Errors  mull  arife  as  long 
as  men  are  free.  Nor  do  they  only  arife  from  the 
moral  cpnftitution  of  free  agents,  but  from  the  par- 
ticular defignation  of  divine  providence.  God  makes 
ufe  of  evil  inftruments  to  effe^^l  a  good  purpofe.  He 
puts  fuch  reftraints  on  wicked  and  erroneous  men  ; 
fo  over  rules  their  condudl,  fo  counteracts  and  checks 
their  proceedings,  that  they  may  not  infringe  on  the 
itanding  laws  of  his  kingdom,  and  derange  the  gene- 
ral plan  of  his  providence.  As  individuals  they  are 
criminal ;  but,  confidered  in  a  more  extenfive  light, 
their  conduct  is  ultimately  beneficial.  We  find  that 
errors  were  permitted  under  the  Mofaic  inilitution, 
for  the  fame  reafon  that  the  ApoHle  alleges  for  their 
permiffion  under  the  Chriliiian.  Compare  Deut.  xiii. 
I,  &c.  with  I  Cor.  ii.  19. 

P.  38.  1.  14.  Among  the  bijhops,  Bcc]  The  want  e- 
ven  of  a  knowledge  of  the  common  rudiments  of  hte- 
rature  was  fo  general  amonir  the  hio-her  ecclefiallics 
of  thofc  times,  that  it  was  fcarcely  deemed  difgraceful 
to  acknowledge  it.  In  the  atts  of  the  councils  of 
Ephefus  and  Chalcedon,  many  examples  occur, 
where  fubfcriptions  are  to  be  found  in  this  form  :  /, 
fucb  a  oncy  have  fubfcribcd  by  the  band  of  fuch  a  oie,  be- 
caufe  I  cannot  ivritc^  And,  Such  a  bijhop  halving  f aid- 
that 


NOTES.  V 

that  he  could  not  ivrite,  I,  whofc  name  is  underwritten, 
/^ave /uh/cribed  for  hi?n. 

P.  40.  I.  1 6c  The  'very  e (fence  of  Chrifi'ianity  was  loft, 
hz.~\  No  reprefentation  can  convey  ftronger  ideas  of 
the  mehncholy  ftate  of  religion  in  the  fcventh  centu- 
ry, than  the  defcription  of  the  character  of  a  good 
ChrilUan  as  drawn  at  that  period  by  St.  Eligius,  or 
Eloi,  bifhop  of  Noyon. 

"  Bonus  Chrifdanus  eft  qui  ad  ecclefiam  frequen- 
ter venit,  et  oblationem,  quae  in  altari  Deo  offeratur, 
exhibet  ;  qui  de  fruftibus  fuis  non  guftat,  nifi  prius 
Deo  ahquid  offerat  ;  qui  queries  fanctas  folennitates 
adveniunt,  ante  dies  plures  caftitateiti  etiam  cum  pro- 
pria uxore  cuftodit^  ut  fecura  confcientia  Domini  al- 
tare  accedere  poflit  ;  qui  poftremo  fymbolum,  vel 
orationem  dominicam  memoriter  tenet.  Redimite 
animas  veftras  de  poena  dum  habet's  in  poteftate  re- 
media  ;  oblationes  et  decimas  ecclefiis  afferte  ;  lu- 
minaria  fandis  locis,  juxta  quod  habetis,  exhibete  ^ 
ad  ecclefiam  quoque  frequentius  convenite  ;  fanfto- 
rum  patrocinia  humilitcr  expetite  :  quod  '^\  obferva- 
veritis,  fecuri  in  die  judicii  ante  tribunal  se^'erni  judi- 
cis  venientes,  dicetis,  Da,  Domine,  quia  dedimus.'' 
Mofj.  'vol.  ii.  p.  11. 

P.  41.  1.  2.  E'ven  the  fancied  remains  of  that  crofs.~\ 
A  veneration  for  the  crofs  very  early  poifeffed  the 
minds  of  the  primitive  ChriHiians,  and  v/as  afterwards 
carried  into  all  the  extremes  of  ybfurd  and  puerile 
fuperftition.  Its  allegorical  reference  was  magnified 
into  a  real  virtue  :  and  what  the  apoftles  fpoke  of 
under  the  form  of  a  metaphorical  fymbol  became  in 
lime  an  objeQ:  of  devotion,  and  was  made  ufe  of  as 
an  aflual  charm. 

Ibid.  1.  4.  The  images  cf  the  faints  ivho  had  labour- 
ed to  di//'emi7iate~\  The  earlier  Chriftians  reprobated 
every  fpecies  of  image  worfliip  in  the  ftrongcft  lan- 
guage ;  and  fome  of  them  employed  the  force  of 
S  2  ridicule 


VI  N     O     T     i!     S. 

ridicule  to  great  advantage,  in  order  to  expofe  its  ab- 
furdity.  When  the  Emprefs  Conftantia  defned  Eu- 
febius  to  fend  her  the  image  of  Jefus  Chrill,  he  ex- 
poflulated  with  her  on  the  impropriety  and  abfurdity 
of  her  requifition  in  the  following  very  ftriking 
words  :  "  What  kind  of  image  of  Chrift  does  your 
imperial  Majefty  wifli  to  have  conveyed  to  you  ?  Is 
it  the  image  of  his  real  and  immutable  nature  ;  or 
is  it  that  which  he  afiumed  for  our  fakes,  when  he 
was  veiled  in  the  form  of  a  fervant  ?  With  refpeft  to 
the  former,  I  prefume  you  are  not  to  learn,  that  no 
man  hath  known  the  Son,  but  the  Father  ;  neither  hath 
any  man  known  the  Father,  but  the  Son  ;  and  he  to 
whomfoever  the  Son  will  reveal  him.  But  you  afk  for 
the  image  of  Chriil  when  he  appeared  in  human 
form,  clothed  in  a  body  fimilar  to  our  own.  Let  me 
inform  you,  that  the  body  is  now  blended  with  the 
glory  of  the  Deity  j  and  all  that  was  mortal  in  it,  is 
abforbed  in  life." 

P.  43.  1.  21.  /;f  of  courfe  admitted  an  almojl  endlefs 
'uariety  of  religious  opinions.~]  Vide  Shareftani  apud 
iPoc.  Specim.  Hill.  Arabum,  p.  136. 

P.  43.  1.  27.  Many  of  them  efcaped  hither,  as  to  a 
■place  of  refuge  from  the  dreadful  calamities  which  the 
jufl  vengeance  of  God  inficled  on  their  nation.~]  Vide 
JMillii  Differ t.  de  Mohammedifmo  ante  Mohamme- 
dem,  p.  43. 

Ibid.  1.33.  ThatfcB  which  was  di/iinguijhed  by  the 
title  of  Jacobites. ~\  The  Jacobites  took  their  denomi- 
nation from  one  Jacob,  a  Syrian,  who  began  to  dif- 
feminate  his  dodrines  in  the  Eaft  about  the  clofe  of 
the  fixth  century.  His  fed  are  fometimes  diftinguifh- 
ed  by  the  name  of  Monophyfites,  the  progeny  of  the 
Eutychians,  who  afferted  the  fingle  nature  of  Chrift, 
in  oppcfition  to  the  orthodox,  who  maintained  that 
his  nature  was  twofold,  human  and  divine.  The 
Neftorians,  in  avoiding  this  error,  ran  into  the  con- 
trary 


NOTES.  n\ 

trary  extreme.  In  order  to  fupport  his  twofold  na- 
ture, they  alfo  divided  the  per/on  of  Chrifl  into  two. 
The  Athanafians  guard  their  creed  againfl  both  thefi^ 
errors,  by  maintaining  that  Chrifl;  is  in  nature  two, 
but  in  perfon  one  ;  and  illufl:rate  the  union  by  that  of 
the  foul  and  body  in  the  human  confl:itution.  The 
plea  of  difficuUy,  and  even  incomprehenfibility,  may 
be  urged  in  one  cafe  as  well  as  in  another.  The  dif- 
ficulty in  the  former  is  greater,  becaufe  the  fubje^Sl  is 
of  a  higher  degree.  But  if  man  is  a,  myftery  to  man, 
can  lue  hy  fc  arching  find  out  God? 

Ibid.  1.  2)7'  Idolatry. ~\  For  a  full  and  particular  ac- 
count of  the  various  objeds  which  fhared  the  devo- 
tions of  the  idolatrous  Arabs,  fee  Poc.  Spec.  p.  89, 
&c.  Sale's  Prelim.  Difc.  edit.  4to.  p.  17.  Hottin- 
ger,  Hifl:.  Orient,  p.  228,  &c. 

P.  44.  1.  I.  The  predominant /pedes,  appears  to  have 
been  that  of  the  Sabians']  See  Poc.  Spec.  p.  138 — 143, 
'Sale's  Prelim.  Difc.  p.  14.  Thofe  who  are  defirous 
of  obtaining  a  more  exaft  knowledge  of  the  Sabian 
principles  and  worfhip,  may  confult  Hyde,  Rel.  vet. 
rerf.  p.  128.  D'Herbelot,  Bibl.  p.  726.  Hettinger, 
Hifl;.  Oriental,  lib.  i.  cap.  viii.  Prideaux's  Conned, 
part  i.  book  iii. 

Ibid.  1.  I  o.  X^^^  religion  of  the  Magi  had  likezuife 
found  its  ipciy^  and  ohiained  an  ejlahlifhmcnt  among  fome 
of  their-  trlbes.~\  See  Poc.  Spec.  p.  146.  Every  im- 
portant particular  concerning  this  religion  has  been, 
eiabcrately  invefl;igated,  and  clearly  explained,  by 
the  learned  Hyde  in  his  Rel.  vet,  Perf.  and  alfo  by 
^rideaux.  Connect,  part  i.  book  iv. 

Ibid.  1.  37.  With,  the  few  he  nmintained  the  inf pi- 
ration  of  Mofcs.']  Sale's  Koran,  p.  407.  edit.  4to. 

P.  45.  1.2.  IVith  the  Chrijiian  he  admitted  the  di- 
vms  miff  on  of  Jefus  Chrijl,  and  the  truth  of  the  gofpel.J 
Koran,  p.  30.  2,5'  41-  Reland.  de  Releg.  Moham.  hb. 
\,  cap.  iv.     Elmacin,  Hifl:.  Sarac.  p.  3. 


Vlll 


NOTE     S. 


Ibid.  1.  4.  He  even  attempted  to  found  bis  own  pre- 
tenfions  on  the  preceding  revelations  of  Mofes  and  Chrijf\ 
Koran,  p.  174.  133.  449- 

Ibid.  1.  7.  That  he  %uas  fent  to  purify  a  religion, 
ivhich  originally  came  down  from  heaven  \  Vide  Millii 
Differt.  de  Molyammediimo,  &c.  p.  5,  6. 

Ibid.  1.  II.  To  clofe  the  feal  of  prophecy']  Vide  Hot- 
tinger,  Hift.  Oriental,  p.  418. 

Ibid.  1.  26.  The  art  of  writing  had  been  known  and 
pra6lifed  by  their  countryman  fob,  and  by  the  tribe  of 
Hamyar,  &c.]]  The  Hamyaritic  charadter  was  proba- 
bly of  very  high  antiquity.  It  was  intricate  and  per- 
plexed, making  no  regular  diilindion  betwixt  the 
different  letters  ;  from  whence  perhaps  it  had  the 
name  of  Al  Mofnad.  Moramer  Ebn  Morra  is  faid  to 
have  been  the  inventor  of  the  Arabic  character,  not 
many  years  before  the  birth  of  Mahomet.  The  let- 
ters invented  by  Moramer  were,  however,  rude  and 
imperfed,  fimilar  to,  or  perhaps  the  fame  with,  thofe 
which  are  called  Cufic,  and  which  are  often  found  on 
ancient  monuments  in  the  Eafl.  The  elegant  and  beau- 
tiful character  now  in  ufe  amongft  theArabs,  was  form- 
ed from  the  invention  of  Moramer,  by  Ebn  Moklah, 
almoft  300  years  afterMahomet,  and  finally  brought  to 
perfection  by  Ali  Ebn  Bowab  in  the  following  century. 
Vide  Ebn  Chalican  apud  Poc.  Spec.  p.  155 — 159. 

Ibid.  1.  30.  The  refl  of  the  Arabs  were  totally  iinac^ 
quainted  with  this  if  fid  art]  Ebn  Chalican  all'erts, 
that,  at  the  fir  ft  publication  of  the  Koran,  there  could 
not  be  found  in  the  whole  country  of  Yemen  one 
iingle  pcrfon  who  could  read  or  write  Arabic.  Vide 
Poc.  Spec.  p.  156. 

Ibid.  1.  31.  Thcfe  of  Mecca  in  particular  were  peculiar- 
ly diftinguifhedas  ignorant  ajidil  literate^  cvcii  to  a  proverb.  ] 
The  inhabitants  of  Mecca  were  called  the  illiterate,  in 
oppofition  to  thofe  of  Medina,  who  from  their  ac- 
quaintance with  the  arts  of  reading  and  writing,  not 

Icfs 


NOTES.  I^ 

lefs  than  from  their  being  in  pofleffion  of  a  written 
iyftem  of  religion,  were  diitingiiilhed  by  the  title  of 
ihc  people  of  the  book. 

Medina  was  principally  inhabited  by  Jews  and 
Chriitians  ;  and  hence  Mahomet  in  his  Koran  fre- 
quently applies  this  title  to  Jews  and  Chriftians  in 
general.     See  Koran,  p.  71.  158,  &:c. 

P.  46.  1.  16.  Many  of  them  ahfolutely  denkd  the  pof- 
fibility  of  a  future  flat c  of  exiflcnce^  There  were  fome 
amonglt  the  Arabs  who  denied  both  the  creation  of 
the  world,  and  a  future  refurreftion  ;  afcribing  the 
origin  of  the  univerfe  to  what  they  call  nature,  and 
referring  its  final  diffolution  to  the  effefi:  of  time. 
Others,  though  they  admitted  a  creation,  yet  totally 
i-ejected  every  idea  of  a  refurreftion  of  the  dead. 
Vide  Shareitan.  apud  Poc.  Spec.  p.  134. 

Ibid.  1.26.  Should  again  be  called  into  exiftence^hz.^ 
Vide  Poc.  Specim.  ubi  fupra.  Millii  Differt.  i.  de  Mo- 
ham,  p.  14. 

P.  47.  I.  3.  And  believed-that  even  the  animals,  &c.l 
Pocock,  on  the  authority  of  Al  Jauhari,  Kbno'l  A- 
thir,  Sharcilani,  and  other  Arabic  authors,  relates  a 
fmgular  cuftom  which  prevailed  among  fome  of  the 
Arabians,  of  tving  a  camel  over  the  grave  of  the  dc- 
ceafed,  where  it  \v:as  left  to  perifh  without  food  ;  lelt 
its  matter  ftiould  fuffer  the  difgrace  of  walking  on 
foot  ill  another  v/orld. 

Ibid.  1.  25.  A  felicity  CGnJlfling  cnl^  of  pure  and  fpir- 
itual  fleafure,  would  have  been  too  refined  for  the  grofi 
andfcnfial  conceptions  of  the  uncivilized  tribes  of  Arabia. 
Gardens  fairer  than  that  of  Eden,  %vatered  by  a  thoufand 
jir earns,  and  enlivened  by  the  blooming,  beauties  of  para- 
dife,  feemed  better  calculated  to  excite  their  dc fires,  and 
to  engage  their  attention.'}  Mr.  Bayle,  with  his  weli 
known  rage  for  paradox,  and  with  the  difplay  of  his 
ufual  acutcnefs,  controverts  this  pofition,  and  aflerts,^* 
S  4  tliat 

«.  Arti.:le  Malomd,  Note  ^L 


X 


NOTE     S. 


that  the  Chriftian  doctrine  of  a  future  (late  is  far 
more  alluring  to  the  unchaflc  and  fcnfual  than  the 
Mahometan. 

But  we  reply,  that  the  influence  of  favourite  ob- 
jects diflindlly  conceived  as  to  their  reality,  their 
power  of  pleafmg,  and  their  precife  degree  of  augmen- 
tation, would  in  depraved  minds  certainly  overpower 
the  efficacy  of  thofe  indiflind  ideas  which  Chrifiianity 
excites  concerning  the  joys  of  futurity.  Even  the 
growing  and  unlimited  magnitude  of  the  happinefs 
propofed  by  the  gofpel,  would  have  lefs  luftre  in  the 
imagination,  and  lefs  efficacy  upon  the  will,  than 
corporeal  pleafures,  of  which  the  dcfire  is  fliarpsned 
by  partial  anticipation. 

The  experience  of  every  day  proves,  that  the  efli- 
mation  we  put  upon  objeds  is  rarely  proportioned  to 
their  intrinfic  or  to  their  comparative  worth.  All 
happinefs  is  indeed  relative,  not  merely  to  the  capaci- 
ty of  an  intelligent  being,  but  to  his  defires  :  and 
thofe  defires,  it  is  well  known,  are  influenced  by  cuf- 
tom,  by  education,  and  by  a  variety  of  caufes,  vv^hich 
miflead  both  our  opinions  and  our  choice.  Even, 
good  itfelf  implies  a  fuitablenefs  between  objedls  and 
their  appetites  :  and  therefore,  in  chufmg  it,  we  are 
governed  by  thofe  defires  which  are  moll  ftrong,  as 
by  thofe  objects  which  are  likely  to  give  them  the  full- 
efl;  and  moft:  exquifite  gratification.  Mr.  Lockef 
has  very  ably  pointed  out  the  abfurdity  of  the  ancient 
philofophers  in  their  difputes  concerning  \h&  fiaiunum 
bonum^  as  exifliing  exclufively  and  folely  in  things  in- 
ternal, or  external,  in  wealth  or  fenfuality,  in  virtue 
or  contemplation.  "  For,  as  pleafant  talles  depend 
not  on  the  things  ihemfelveSjbut  their  agreeablenefs 
to  this  or  that  particular  palate,  wherein  there  is 
great  variety  ;  fo  the  greateil  happinefs  confifls  in  the 
having  thofe  things  which  produce  the  grcatcft  pleaf- 

ure, 

f  Cn  Human  Ur.clti/lsni'dno;,  book  ii.  chap.  s.\I.  fcii:.  r^. 


NOTES  :d 

ure,  and  in  the  abfence  of  thofe  which  caufe  any  dif- 
turbance,  any  pain  :  now  thefe  to  different  men  are 
very  different  things." 

Thus  we  may  account  for  the  diverfities  of  good 
among  beings  who  are  of  different  fpecies,  and  thofe 
who  are  of  the  fame.  The  enjoyments  of  men  have 
no  attrai5lions  to  a  brute,  becaufe  he  cannot  attain 
them  ;  and  becaufe  he  does  not  comprehended  them. 
The  enjoyments  of  a  virtuous  man  have  fcarcely  any 
attractions  among  the  vicious,  becaufe  they  place 
their  happinefs  in  gratifications  of  another  kind  j  and 
therefore  it  is  to  little  purpofe  that  we  infifl  upon  the 
fuperior  pleafure  of  virtue,  till  the  tendency  of  a  bad 
man's  defires  towards  fenfual  gratification,  and  the 
prepoffelTions  of  his  judgment  in  favour  of  them,  are 
fully  correfted.  Otherwife,  he  confiders  the  appeal 
as  made  from  experience  to  probability  :  he  hears 
the  voice  of  religion  addrefling  his  weakefl  defires, 
in  oppofition  to  his  flrongefl :  and  under  thefe  cir- 
cumllances,  Mahometanifm  would,  in  many  cafes, 
prevail  over  Chriftianity.  I  am  here  ftating,  not 
what  is  mofl/TodcT  to  be  done,  but  what  it  is  mofl 
probable  that  a  wicked  man  would  do.  Reafon,  if  its 
ferious  and  impartial  voice  could  be  heard,  would 
teach  even  the  worfl  of  men  to  flrive  for  that  happi- 
nefs which  is  mofl  adapted  to  their  capacities,  as 
moral  agents  :  but  the  pafTions  of  the  fenfualifl  pre- 
vent him  from  hearing  that  voice,  and  determine  his 
will  to  prefer  what  is  mofl  agreeable  to  himfelf. 

Even  Mr.  Bayle  himfelf  feems  to  argue  on  the 
principle  for  which  I  am  contending,  that  pleafure  is 
relative  as  to  the  degree  both  in  which  it  is  perceived 
and  defired.  "  Make  a  man  feel  more  pleafure,  fays 
"  he,  in  a  geometrical  problem  than  in  fenfuality  ; 
*''and  he  will  renounce  one  for  the  other." 

Now  the  pleafurcn  of  the  contemplative  geometri- 
cian arc  doubtlefs  fuperior  to  thofe  of  the  licentious 

voluptuary. 


xu  NOTES. 

voluptuary.  Yet  as  the  latter  has  very  confufed  and 
imperfed  notions  of  the  enjoyments  pofleiVed  by  the 
former,  he  cannot  eafily  be  made  to  feel  them  ;  and 
he  mull  fulTer  his  impartial  reafon  to  prevail  over  the 
fuggeilions  of  his  memory,  and  the  impulfes  of  his 
afi'edions,  before  he  can  value  them  properly,  or  de- 
fire  them  fmcerely.  Their  real  fuperiority,  even  if  he 
could  attain  them,  would  be  before  he  attained  them 
doubtful  ;  and  the  renunciation  of  v/hat  he  has  hi- 
therto purfued,  is  a  condition  to  which  he  probably 
would  not  accede,  for  the  fai^e  of  foniething  which 
he  is  defired  by  others  to  purfue.  The  p'eafures  o; 
fpeculation,  oppoied  to  thofe  of  fcnfe,  are  in  the  eye 
of  calm  and  unprejudiced  reafon  fuperior  :  but  the 
reafon  of  the  fenfualiil  is  not  unprejudiced,  and  there- 
lore  his  choice  is  imwife. 

It  is  necelfary  to  guard  foras  of  the  foregoing  po- 
fitions  from  the  mifconceptions  of  thofe,  who,  be- 
caufe  defire  is  neceilary  to  the  exilteuce  of  good, 
would  make  the  flrength  pf  defire  the  meafure  of  that 
good  ;  and  contend  that  all  kinds  of  good  equallv' 
defired,  are  when  attained  really  equal,  to  creatures 
refpectively  capable  of  enjoying  thera.  But  furely 
inftincl,  the  proper  good  of  a  brute,  (lands  below  rea- 
fon, the  proper  good  of  man.  The  enjoyments  to 
which  inftinct  leads,  are  inferior  to  thofe  which  rea- 
fon can  attain.  To  a  mind  capable  of  enjoying  them, 
moral  and  intelledual  pleafures  are  fuperior  to  thofe 
which  arife  from  the  poifeflion  of  wealth,  or  the  gror 
tification  of  fenfc.  In  the  fame  manner  \ve  juftly  rea- 
fon, that  the  fpiritual  fehcity  promifed  by  the  gofpel, 
is  far  more  fuited  to  the  capacity  and  to  th$  dignity 
of  a  moral  agent,  and  productive  of  nobler  and  more 
delightful  fenfations,  than  the  carnal  pleafures  which 
Mahomet  holds  out  to  his  followers.  The  dehres  ot 
that  Vv-hich  the  mind  apprehends,  whether  jullly  ov 
unjurily,  as  good,  maybe  equally  llrong  ;  theobjecl^ 

may 


NOTES. 


xi« 


may  be  equally  proportioned  to  thofe  defircs  ;  and 
yet,  from  the  peculiar  properties  of  the  objects  them- 
i'elves,  and  from  the  greater  phy  ileal  capacity  of  enjoy- 
ing them,  one  fpecies  of  good  will  be  fuperior  to  ano- 
ther. But  if  this  fuperiority  is  not  perceived,  it  can- 
not operate  as  a  motive.  Hence,  when  the  love  of 
virtue  itlelf  is  not  excited  ;  when  its  tendency  to  pro- 
duce a  higher  degree  of  good  is  uniteadily  believed, 
or  coldly  felt  ;  when  the  affections  which  prevent  us 
from  believing  it  tirmly,  and  feeling  it  ardently,  are 
controled  ;  a  religion  which  difcountenances  vices, 
will  be  lefs  acceptable  than  a  religion  which  tolerates 
them  in  its  precepts,  and  even  cherifhes  them  by  its 
fandions.  Now,  Chrillianity  endeavours  to  control 
thofe  afteftions,  by  ihewing  that  habitual  and  unre- 
llralned  gratification  will  end  in  mifery.  And  here 
furely  we  have  a  flrong  argument  in  vindication  of 
the  punifiiment  denounced  by  the  gofpel  ;  becaufc 
the  profpeiSt  of  that  punilhment  is  necefl'ary  to  the 
extindion  of  thofe  defires  which  oblf  ru6l  us  in  form- 
ing a  right  efcimate  of  the  happinefs  God  has  referv- 
ed  for  us,  and  which  check  the  impulfe  of  other  and 
better  delires,  directed  to  other  and  better  objects. 

We  have  before  obferved  the  inftin&ive  and  almoft 
jrrefiltible  propenfity  of  the  mind  to  form  its  expec- 
tations and  opinions  of  another  ftate  from  the  ob- 
jeds  which  are  in  this  world  contemplated  with  the 
greatefl  fatirfacftion,  and  purfued  wdth  the  greatefl: 
earneftnefs.  The  warrior  in  many  countries  again 
^xpeds  to  triumph  over  his  foes.  The  champion 
exult.*  in  the  idea  of  again  fnatching  the  prize  from 
his  competitcy.  The  fenfualilt  preffes  forvv'ard  to  the 
continuance  and  increafe  of  corporeal  enjoyments  ; 
efpecially,  when  the  authority  of  religion  itfelf  is  fu- 
peradded  to  thofe  natural  appetites  which  have  gain- 
ed the  llrongelt  poifeliion  of  his  foul.  So  juft,  upon 
the  principles  ot  recondite  philofophy,  and  fo  corref- 

pondent 


xiv  NOTES. 

pondent  to  the  praftice  of  men,  and  to  the  fecrct  and 
ilubborn  habits  of  their  minds,  is  the  dechvration  of 
fcripture,  that  where  a  ?nans  trcafure  is,  there  ivill  his 
heart  be  alfo.  We  cannot  then  be  fiirprifed,  that  the 
fenfual  nian  carries  on  his  defires  irom  the  prefent  to 
the  future,  and  prefers  known  gratifications  to  the  iin- 
hiown.  He  does  not  indeed  make  a  wife  and  profit- 
able choice  :  he  does  not  act  as  rit';ht  reafon  would 
induce  him  to  do,  from  an  unprejudiced  and  compre- 
henfive  confideration  of  all  his  polhble  intr^refts,  in 
uU  their  real  circumflances  \  but  he  ads  according 
to  that  view  of  good  which  more  immediately  and 
more  forcibly  prefents  itfelf  to  his  dilieinpcred  mind. 
Shall  we  be  afiied  then,  whether  Chriitianity  holds 
forth  its  purer  rewards  in  vain  ?  Does  it  encourage 
us  to  feek  what  cannot  be  attained,  becaufe  it  cannot 
be  defired  ?  Does  it,  with  the  moll  infulting  riiock- 
ery,  condemn  the  vicious  man  for  refufmg  what  it  h 
altogether,  and  at  all  times,  out  of  h),s  power  to  ac- 
cept ?  No  furely.  He  that  made  us,  and  knows  our 
infirmities,  has  not  dealt  with  us  thiis  treacherouHy 
and  cruelly.  On  the  contrary,  he  has  adapted  the 
rehgion  of  Jefus  to  the  real  conftitution  of  our  na« 
ture,  to  its  real  defers,  and  its  real  capacity  of  im- 
provement.  By  its  precepts  the  gofpel  firfi  endea« 
vours  to  correct  the  irregularity  of  our  appetites  ;  and 
then  by  its  promifes  operates  moft  pov/erfully  upon 
our  defires  thus  correfted.  In  propofmg,  indeed^ 
thofe  objeQis  which  awaken  the  attention  and  gratify 
the  wiihes  of  the  libertine,  it  would  have  couuteraft- 
ed  one  great  purpofe  for  which  the  Saviour  of  Man- 
kind appeared  in  the  world  ;  the  purpofe  of  making- 
us  better,  in  order  that  we  may  become  happier.  On 
the  other  hand,  by  refining  the  afiedions,  and  by 
providing  fuch  enjoyments  as  are  moft  fiiitable  to 
them  when  they  are  moft  refined,  it  is  calculated  to 
exalt  us  to  the  greatelt  happinefs  of  which,  as  mora! 

and 


NOTES. 


XV 


and  as  rational  beings,  we  are  capable.  But  If  men 
perfift  In  a  deliberate  and  contemptuous  difrcgard  of 
the  precepts  of  Chriftianity,  they  will  feel  no  flrong 
or  regular  cff^vEts  from  its  promifes.  If  they  contin- 
ue in  their  indulgence  of  the  groffer  appetites,  they 
will  liiten  with  reiu<Slance  and  increduhty  to  the  of- 
fer of  a  good,  which  bears  no  fnnilitude  to  the  objeds 
wherein  they  are  accuftomcd  to  place  their  happincfs, 
and  which  peremptorily  requires  the  immediate  re- 
nunciation of  them.  Ddubtlefs,  the  felicity  propos- 
ed by  the  gofpel  is  fuch  as  will  be  embraced  by  thofe 
who  cultivate  virtue,  and  follow  the  duties  of  reafon. 
The  morality  inculcated  by  it,  is  fuch  as  will  approve 
itfelf  to  reafon,  and  encourage  the  love  of  virtue. 
Mahometanifm,  on  the  contrary,  often  meets  with  a 
favourable  reception  from  corrupt  men,  in  confe- 
quence  of  their  corruption  ;  and,  by  opening  to  them 
the  profpecl  of  thofe  enjoyments  which  are  mod  fa- 
miliar and  mod  dear  to  them,  it  eventually  gives  a 
fanction  to  the  molt  vicious  defires  of  the  heart. 

Thus,  the  very  circumftances  v/hich  would  induce 
a  wife  and  good  man  to  rcjeft  the  Koran  as  a  revela- 
tion proceeding  from  God,  become  additional  mo- 
tives with  perlons  of  prejudiced  and  depraved  minds 
to  adopt  as  true  what  they  feel  to  be  pleafrng.  But 
the  gofpel  purfues  a  diiferent  and  a  more  natural 
coui-ie.  It  appTcals  to  the  fears  of  the  wicked,  and 
to  the  hopes  only  of  the  virtuous.  It  terrifies,  in  or- 
der to  correft  ;  and  it  rewards  only  thofe  who  are 
coiTecled.  It  makes  the  dread  of  punifhment  inftru- 
mental  In  producing  that  (late  of  mind  in  which 
alone  the  defire  of  happinefs  can  exlfl  with  propriety, 
or  with  effed:, 

P.  47.  1.  28.  Gardens  fairer^  S:c.J  See  Koran,  p. 
204.  410.  433. 

P.  49. 1.  31.  Looking  forivrd  luitb  anxious  cxpcfta- 
tion  to  the  joys  cf  paradifc^  &:c.]  Vide  Abu'l  Fed.  Vlt. 
Moham.  p.  43.  P.  t;o. 


XTi  NOT    E    S: 

P.  50.  1.  3.  The  fcllow-citizcns  of  the  impqftoi'^  kc.l 
Vide  Eimac.  Hift.  Saracen,  p.  3.  Abu'l  Fed.  p.  24,  he. 

Ibid.  1.  13.  The  fuhmijfion  of  the  holy  city']  Mecca 
opened  her  gates  to  Mahomet  in  the  8th  year  of  the 
Hejra.  Vide  Abu'l  Feda,  p.  102.  io5.  Elmacin. 
p.  8. 

Ibid.  I.  16.  The  fenfelefs  cbjccis  of  Arabian  devotion'] 
Mahomet  found  no  lefs  than  three  hundred  and  fixty 
idols  round  the  Caaba,  all  of  which  he  deftroyed. 
Abu'l  Fed.  p.  107,  ic8.  and  Note  ibid. 

Ibid.  1.  34.  No  longer  fcrupled  to  affume  the  enfgns 
cf  temporal  as  well  as  fpiritual  donwiiott]  Elmacin.  p.  7. 
and  Note  in  Abu'l  Fed.  p.  1 1 1. 

.Ibid.  1.  37.  The  troops  of  the  imperial  prophet]  Vide 
Abu'l  Fed.  ubi  fupra. 

P.  51.  1.  5.  The  ftreets  of  Medina  were  crowded 
Koith  ajuhajfadors]  From  the  number  of  thefe  embaf- 
lies,  this  year  was  called  the  year  of  emhajjies.  Abu'i 
Fed.  p.  128. 

,  Ibid.  1.  31.  Little  remained  to  be  done^  but  to  fiirfiic 
the  path  ivhich  he  had  traced]  At  this  critical  period 
the  aiiaflmation  of  one,  and  the  decifive  overthrow  of 
another  of  the  competitors  of  Mahomet,  who  had 
with  equal  ambition,  though  with  inferior  abilities, 
afpired  to  the  fame  pre-eminence,  gave  new  ilrength 
and  authority  to  the  infant  government. 

JO 

Al-Afwad*  in  the  fpace  of  four  months  had  ren- 
dered himfelf  extremely  formidable,  and  fnbdued  the 
greater  part  of  Yemenj  befides  other  provinces,  when 
he  was  alfafiinated  by  the  contrivance  of  Mahomet,- 
on  the  very  day  before  the  death  of  that  impoflor. 

Mofailama-j-,  called  by  the  Mahometans  '  the  lying 
Mofailama,'  had  once  profeffed  the  religion  of  Maho^ 
met,  bat  afterwards  apoftatizing,  aiTumed  the  cha- 
racter of  prophet  himfelf,  and  colleded  a  very  nu- 
merous body  of  followers  ;  when  hia  partv  was  total- 

♦Abu'l  Feci.  p.  ijg.  I  Abu'l  Fe-i.  in  Vita  Abu-Becri, 


zvir 

ly  routed  by  the  Mahometan  army  under  the  com- 
mand of  Chaled  Ebno'l  Walid,  and  himfelf,  with  ten 
thouiand  of  his  troops,  put  to  the  fword.  This  fig- 
nal  vicLory  was  obtained  in  the  firfl:  year  of  the  reign 
oi'  Abu  Beer,  the  fiiccelVor  of  Mahomet. 

Tahha,*  another  competitor  of  Mahomet,  having 
raifed  a  confideral  party,  was  routed  and  put  to  flight 
by  the  fame  commander  ;  and  afterwards  returned 
to  his  allegiance  in  the  reign  of  Omar,  the  fecond 
Cahph. 

Thefe  facts  are  of  fmgular  importance,  as  they  tend 
much  to  lelfen  our  wonder  at  the  fuccefs  of  Mahomet, 
among  his  own  countrymen  at  lead,  by  proving  how 
cafily  the  Arabians  admitted,  and  how  zeaolufly  they 
defended,  the  groundlefs  claims  of  every  daring  im- 
poflor. 

P.  57;  1.  2.  By  this  authority  every  quejiion  cf  life 
and  of  property  is  finally  decided]  During  the  ni(t  cen- 
tury of  Mahometanifm,  the  followers  of  the  prophet, 
polfefTed  of  little  fixed  property,  and  engaged  folely 
in  the  occupations  of  war,  found  in  the  words  and 
letter  of  the  Koran  a  law  fully  adequate  to  the  pur- 
pofe  of  regulating  all  their  civil  affairs.  But  when 
their  numbers  were  conficerably  encreafed,  when 
their  dominion  was  ellabliihed  over  opulent  and  ex- 
tenfive  kingdoms,  and  when  the  arts  of  peace  and  the 
employments  of  commerce  had  fucceeded  to  the  tu- 
mult of  war,  the  inftitutions  contained  in  the  mere 
letter  of  their  hw  were  probably  too  vague  and  too 
general,  to  preferve  the  order  and  well-being  of  civil 
Ibciety.  It  was  then  that  commentators  arofe,  v/hofe 
object  it  was  to  fupply  the  defefts,  without  derogat- 
ing from  the  authority  of  the  original  law,  or  aliena- 
ting any  part  of  that  implicit  obedience  to  which  it 
was  entitled.  With  this  view  numberlefs  volumes 
have  been  compofed  ;  on  the  moll    refneftable  of 

which 

•  F-lmacin.  Hift.  Saracen,  p.  16. 


sviii  NOTES. 

which  every  decifion  in  the  Mahometan  courts  So 
founded.  All  of  thefe,  hoA\'ever,  profefledly  derive 
their  fole  force,  and  claim  to  refpeft,  from  the  vene- 
rable and  infallible  authority  of  the  Koran. 

P.  58.  1.  7.  By  the  able/i  com}ncntofors~\  See  this 
prophecy  particularly  explained  in  Mede,  Newton  on 
the  Prophecies,  vol.  iii.  p.  98,  &c.  Bagot's  Warb. 
Lectures,  p.  290.  and  Hallifax's  Warb.  Leftures,  pi 
3^8.  ,    , 

P.  61.  1.  15.  //  is  even  iiecejfary  to  achwwledgc,  that 
in  the  finger  of  God  we  find  the  only  adequate,  and  there' 
fore  the  real  and  illnfirious  cavfe. 

We  are  told  by  a  very  acute,  but  nlifchievous  wri- 
ter of  Metaphyfics*,  that  from  a  finite  effeft  we  can 
only  infer  a  finite  caufe.  Now,  if  this  fubtlety  be 
employed  to  difprove  the  divine  original  of  the  gof- 
pel,  we  contend  againft  the  Deift,  that  it  bears  equal- 
ly hard  againft  the  evidences  of  natural  religion,  and 
cannot  therefore  be  confiftently  employed  by  him 
who  adrnits  thofe  evidences  :  and  to  the  Atheift  we 
reply,  that  it  does  not,  when  fairly  examined,  anfwer 
the  purpofe  for  which  he  would  employ  it.  The  Be- 
ing from  whom  all  things  derive  their  exiftence  may- 
be in  his  attributes  infinite,  though  his  wofks,  in 
which  fubfift  the  relations  of  caufe  and  efiefl,  be  fi- 
nite. By  this  diftinftion  we  fecure  the  honour  of  the 
divine  nature  :  and,  carrying  on  the  fame  diftindion 
to  the  introdudion  and  eftablifliment  of  the  gofpel, 
we  firft  fhew,  that  it  is  not  of  human  original,  becaufe 
all  efforts  of  human  agency  are  unequal  to  the  ef- 
fe£t  ;  and  we  then  aifert,  that  every  rule  of  juft  rea- 
foning  authorifes  us  to  admit  the  divine  agency, 
which  is  equal.  If  indeed  our  enemies  be  perfuaded 
that  the  unaimed  power  of  man  could  not  have  efta" 
bliilied  the  gofpel,  we  lliall  find  little  difficulty  in  con- 
quering the  arguments  which  lead  us  to  have  recourfe 

to 

*  Hume's  EfTays,  vol.  ii.  p.  153.  edit.  1764. 


NOTES.  x\k 

,t6  iiij  iiiVe^mediat'e  c'a\ifc,  th'at  falls  ihort  of  divine  in- 
terpolition. 

P.  62".  1.  33.  The  proimfc  of  a  Redeemer ^  &c.]  It  is 
tvident  from  feveral  pafiages  in  the  New  Teftament, 
that  the  Jews  were  in  expefration  of  the  Mefliah  at 
the  titne  of  Chrift's  appearance.  The  woman  of  Sa- 
maria, though  of  a  fchifmatical  chufch,  yet  deriving 
her  knowledge  from  the  fame  fource  of  divine  proph- 
ecy, faid  to  Jefus,  /  know  that  the  Mejfiah  cometh,  &c. 
John  iv.  25.  in  Luke  i'ii.  15.  we  are  informed,  that 
J  he  preaching  of  John  was  of  fo  divine  a  nature,  that 
all  iiieii  hiufe.d  in  their  hearts  ivhethcr  he  ivas  the  Chrijl 
or  not.  And  when  Jefas  had  performed  a  variety  of 
miracles,  which  evidently  befpoke  a  divine  interpofi- 
tion,  this  aiftual  queftion  was  propofed— fF/j^«  Chrijl 
corneih,  zviU'he  do  ?nore  7niracles  than  this  man  hath  done  ? 
John  vii.  3I.  Whether  therefore  the  Jews  believed. 
that  Jefus  was  the  Meiliah,  or  rejeded  him  under 
this  chara(^er,  it  is  evident  that  they  were  in  expec- 
tation of  S  perfon  who  fliould  fuflain  the  office- 
And,  indeed,  the  confirmation  which  he  gave  to  his 
claim  to  this  fuperior  and  diftinguilliing  title  was  fo 
full  and  clear,  that  it  is  faid  in  the  40th  and  41  ft  ver- 
fes  of  the  forecited  chapter,  thdt  many  of  the  people  de- 
dared  of  a  truths  This  is  that  Prophet :  others  faidy 
This  is  the  Chrijl.  The  meflage  of  the  Jews  by  the 
Priefts  and  Levites  to  John,  Art  thou  the  Chrijl  ?  is  a 
fufficient  proof  of  the  expectation  which  generally 
prevailed  of  the  advent  of  a  divine  oerfon  fuftaininc- 
his  character.  John  i.  19.  The  Coming  of  the  Mej- 
fiah made  all  exprefs  article  of  the  Jewifli  faith,  as  we 
are  informed  by  Maimonidcs  and  others  of  that 
church  :  and  the  denial  of  it  was  deeaied  a  danger- 
ous herefy,  and  a  virtual  renunciation  of  the  autho- 
rity and  truth  of  the  lav/  of  Mofes. 

P.  74,  ht.  Here  it  v/ould  net  be  difficult  to  multi- 
ply authorities  to  fupport  what  has  been  advanced  in 
T  thi^ 


xA  N     O     T    E     &•.  ^ 

this  and  the  following  pages  refpe£i:ing  the  Gentile 
(ihilofophy  ;  but  as  the  lubjecl  is  familiar  to  fcholar.-^, 
and  has  been  often  ably  and  fully  difcufled,  I  purpofe- 
ly  forbear  entering  into  particulars,  and  refer  my 
readers  in  general  to  Brucker's  Hijioria  Pbilofophia:. 

P.  91.  1.34.  The  warm  imagination  and  enthufiaf- 
tic  zeal  of  Arabian  authors  have  not  fuifered  the 
birth,  the  infancy,  and  the  youth  of  their  prophet  to 
remain  undiiiinguifhed  by  many  of  thofe  prefages  of 
his  future  greatnefs,  with  which  fuperftition  is  ever 
ready  to  adorn  the  hiilory  of  its  heroes. 

Even  the  Ie?.rned  and  fenfible  Abu'l  Feda  has  re- 
lated at  large  feveral  of  the  prodigies  which  are  faid 
to  have  announced  the  birth  of  the  infant  prophet  to 
the  world,  together  with  their  explanation  by  Satih, 
u.  famous  diviner  of  thofe  days.     Abu'l  Feda,  p.  112. 

Ibid.  1.  35.  The  circumjimices  which  attended  the 
earlier  years  of  Mahomet  were  certainly  fuch  as  prcfcnt- 
ed  no  jlattering  prof  peels  of  grandeur^  and  no  probable, 
views  of  ambition,  to  his  future  life,  hc.~]  Abdollah  the 
father  of  Mahomet  died,  according  to  fome  authors, 
when  he  was  two  months  old.  Five  camels  and  an 
^Ethiopian  female  flave  comprifed  the  whole  of  his 
property,  which  remained  for  the  fupport  of  his  wi- 
dow and  orphan  fon;  See  Abu'l  Feda.  Vit.  Moham. 
p.  2.  Abu'i  Faraj.  de  Moribus  Arab.  p.  6y 

P.  92. 1.  I .  Though  defended  from  the  moft  honoura- 
ble tribe  of  Arabia r\  The  tribe  of  Koreifh,  in  which 
Mahomet  was  born  and  educated,  was  the  moft  illuf- 
trious  of  all  the  tribes  of  Arabia.  'I'hey  were  at  that 
time  peculiarly  diftinguifhed  by  their  zeal  for  the  an- 
cient fuperftition,  and  were  entrufted  with  the  imme- 
diate cuftody  of  the  temple  of  Mecca.  In  order  to 
ingratiate  himfelf  with  them,  and  to  induce  them  the 
more  readily  to  embrace  his  religion,  Mahomet  trans- 
Itrred  many  of  their  inftitutions  into  his  new  fyftemv 
Abu'l  Feda,  p.  6.  Note.  Hott.  Hift.  Orient,  p.  206. 


NOTES;  xxl 

P.  93. 1.  8.  During  bis  travels  into  the  ncighbouri7ig 
Virions']  Abu'l  Feda.  Vit.  Mohani.  p.  10,  11,  12. 

Ibid.  1.  20.  But  when  a  fudden  and  unexpeBed 
change  of  fortune  had  raifcd  him  from  -poverty  and  de- 
pendence to  opulence^  Mahomet,  in  the  25th  year  of 
his  age,  was  raifed  to  an  equality  with  the  richeft  ci- 
tizens of  Mecca  by  his  marriage  with  an  opulent  wi- 
dow, whofe  mercantile  affairs  he  had  condiided  in. 
Syria  highly  to  her  fatisfadion.  This  event  may 
jiiflly  be  confidered  as  the  foundation  of  all  the  fu-. 
ture  fortune  of  Mahomet  ;  who,  fenfible  of  the  ad-i 
vantages  he  had  derived  from  the  favour  of  Khadi- 
jah,  is  faid  to  have  remained  ftridly  faithful  to  her 
during  the  whole  of  her  life  ;  and,  after  her  death, 
to  have  ever  fpoken  of  her  in  terms  of  the  warmeft 
and  hioll  grateful  refped.  Abu'l  Fed.  Vit.  Moham* 
p.  12.  Note  ibid. 

P.  94.  1.  I.  In  a  lonely  cave^  in  the  recejfes  of  Mount 
Hara  he  fhunned  the  fociety  of  jncn~\  Abu'l  Fed.  Vit. 
Moh.  p.  15.  Note  ibid. 

.  P.  95.  1.  14.  The  belief  of  one  only  fupreme  Godj 
The  former  part  of  that  well  known  fentence  which 
now  conftitutes  the  Mahometan  confcllion  of  faith. 
There  is  no  God  but  God,  is  faid  to  have  been  in  ufe 
nmongft  the  ancient  Arabs  long  before  the  tirne  of 
Mahomet,  and  was  expreffive  of  their  belief  in  thr 
unity  of  the  Supreme  Being.  Vide  Mill,  de  Moham^ 
medifmo  ante  Moham.  p.  ii^ 

P.  97.  1.  2.  The  charader  of  Mahomet^  according  to 
eafiern  hijlorians,  had  been  hitherto  preferred  unblemifh- 
ed,  &c.]  Abu'l  Fed.  Vit.  Moham.  p.  11. 

P.  98.  1.  10.  When  the  time  Avhlch  he  had  chofcn  to 
announce  his  miffton  approached'^  Mahom.et  was  forty 
years  old  when  he  affumed  the  prophetic  charafter  : 
be  probably  delayed  the  commencement  of  his  impof- 
ture  to  fo  late  a  period,  not  merely  with  a  view  of 
more  effectually  maturing  his  ambitious  projefts,  buf 
T  2  ailb 


x:iii  NOTES. 

alfo.  in  compiiance  wiih  an  opinion  which  feems  to 
have  become  proverbial  amongft  the  Arabs,  that  a 
prophet  was  never  commillicned  by  God,  before  he 
attained  his  fortieth  year.  Abu'l  Fed.  Vit.  Moh.  p^ 
14.  and  Note  ibid.  Koran,  p.  167,  168. 

Ibid.  1.  12.  According  to  the  exprejjion  of  AbiC I  Feda]. 
Vit.  Moham.  p.   i  <^. 

P.  98. 1.  28.  After  three  years'^  Abu'l  Fed.  Vit. 
Moham.  p.  18. 

P.  99.  1.  31.  Unfhakcn  in  his  purpofe ^  and  regardlep 
of  the  dangers  and  difficulties  that furrounded  him]  Abu'i 
Fed.  Vit.  Moh.  p. '21. 

P.  100  1.  16.  Co)npelled,hoiuever^  to  efcape  by  aprC' 
cipitate  flight']  From  this  flight  of  their  prophet,  the 
famous  ^ra  of  the  Mahometans  derives  its  beginning 
and  its  name  :  the  word  Hejra  in  the  Arabic  lan- 
guage fignifies  a  flight.  Abu'l  Fed.  Vit.  Moham.  p. 
23-.  and  Note  ibid. 

.  P.  1 01.  1.  7.  Refemhie  the  irregular  exploits  of  a  rob- 
ber,  &c.]  See  Abu'l  Fed.  p.  ^^, 

Ibid.  1-.  -T,^,  DifmiJJing  thoufands  of  his  captives]  See 
Ibid.  p.  118. 

P.  102.1.3.  Imbruing  his  hands  in  the  Mood  of  the 
conquered]  Mahomet  at  one  time  beheaded  near  fe- 
ven  hundred  Koraidhites,  his  prifoners,  under  the 
moft  aggravating  circumftances  of  cruelty.  The 
command  was  not  iiTued  in  the  heat  of  aftion,  when 
his  paflions  were  inflamed  by  the  oppofition  which 
had  been  made  to  his  power  ;  but  after  his  return  to 
Medina,  after  a  confiderable  fpace  had  elapfed,  and 
given  time  for  his  refentment  to  cool,,  and  for  the 
feelings  of  humanity  to  exert  their  iniiuence  in  his 
bread.     See  Abu'l  Feda,  p.  79. 

The  Deity  is  afterwards  introduced  in  the  Korart 
giving  the  fandion  of  his  approbation  to  this  difgrace- 
ful  act  of  favage  barbarity. — "  A  part  of  them  ye 
flew,  and  a  part  of  tlircm  ye  made  captives  ;  and  God 

hath 


NOTES.  KxiH 

hath  cauled  you  to  inherit  their,  land,  and  their  houfeS 
and  their  wealth."  Chap,  xxxiii. 

P.  103.  I.  31.  Stained  with  the  recent Jlaughter  of  a 
friend,  a  brother,  or  a  parent~]  The  fituation  of  the 
unfortunate  fufferer  on  this  occafion,  is  exadlv  fimi- 
lar  to  that  of  Priam,  fo  pathetically  defcribed  by  Ho- 
mer. 

Ta?  S*  iXaM  il(reX^uy  UpiatfAOi;  yAlxgocfyi  S'o^.poc  era.,", 
Xeptriu  'AyiXXnog  Xx^b  ydvccTX  xai  hl/cte  )(^stpxi; 

Iliad,  n.  1.  477. 

P.  105.  1.  15.  But  the  boundlefs  h'.Ji  of  Mahomet, 
h,zr\  The  impoflor  limited  his  followers  to  the  num- 
ber of  four  wives  [See  Koran,  chap,  iv.]  whilft  he 
himfelf,  according  to  Abu'l  F.'^da  (p.  147.))  ^^^^^-^  ^<-> 
lefs  than  fifteen,  befides  concubines.  But  this  was  a 
pecuHar  privilege,  founded  on  the  exprefs  words  of 
God  himfelf.  *'  O  prophet,  we  have  allov/ed  thee 
thy  wives,  unto  whom  thou  haft  given  their  dower, 
and  alfo  the  Haves  which  thy  right  hand  poifell'eth,  of 
the  booty  which  God  hath  granted  thee  ;  and  the 
daughters  of  thy  uncle,  and  the  daughters  of  thy 
aunts,  both  on  thy  father's  fide  and  on  thy  mother's 
fide,  who  have  fled  v/ith  thee  from  Mecca  ;  and  any 
other  believing  women,  if  fhe  give  herfelf  unto  the 
prophet  :  in  cafe  the  prophet  defireth  to  take  her  t6 
wife.  This  is  a  peculiar  privilege  granted  unto  thee, 
above  the  reft  of  the  true  believers."  Eor.  chap, 
xxxiii. 

P.  107.  1.  17.  Now  felcd-ing  the  temple  of  Jerifcfle?:!^ 
and  nowthat  of  Mecca^  See  Abu'l  Fed.  p.  54. 

Ibid.  1.  27.  We  fee  his  Jieps  every  where  marked  iinth 
hJood  and.  defolatio7i\  The  impetuous  courage  of  Ma- 
homet, and  the  cruelty  and  devaftation  with  which 
the  progrefs  of  his  impofture  was  attended,  remind 
us  of  the  chara^(^er  which  the  Roman  poet  has  o^iveA 
T3  [  ^^' 


XXIV  NOTES. 

of  Cjefar.     Nothing  furely  can  be  more  defcriptive 
of  the  Arabian  conquerer  than  the  following  lines  : 

*'  Acer  et  indomitus,  quo  fpes,  quoque  ira  vocaflet, 

*'  Ferre  manum,  Sc  nunquam  temerando  parcere 
**  ferro  : 

"  SuccelTus  urgere  fuos 

— — — "  Impellens,  quicquid   fibi  fumma  petcmi 

"  Obftaret  ;  gaudenfq  ;  viam  feciffe  ruina." 

Lucan.  lib.  i.  1.  146. 

P.  108.  I.  16.  Precluded  -from  the  per vfal  of  hooks 
and  the  ufe  cf  ivritin^l  In  the  xxixth  chapter  of  the 
Koran,  Mahomet  introduces  God  as  thus  addrefllng 
him  :  "  Thou  cduldefl  not  read  any  book  before 
this  ;  neither  couldeft  thou  write  it  with  thy  right 
hand  :  for  then  had  the  gainfayers  juflly  doubted 
of  the  divine  original  thereof."  Hence  his  follow- 
ers, inftead  of  being  aihamed  of  this  pretended  igno- 
Tance  of  their  mafter,  aS'edl  to  glory  in  it,  as  affording 
a  decifive  proof  of  his  divine  miiTion,  and  frequently 
call  him  (as  indeed  he  ftiles  himfelf  in  the  Koran) 
*'  the  illiterate  prophet." 

Ibid.  1.  35.  He  ?iot  only  expre/fed  a  defire  to  exercife., 
hut  a^ually  pra^ifed  that  'very  art^  hc.~\  "  Narrabat 
A.nas  ex  AI-Barao  inquiens  :  "  Tylenfe  Dhu'l-Ka'ada 
(anni  Hcgira  fexti),  Apoftolus  Dei  Vifitationem  fa- 
cram  indixerat  :  Sed  Meccevfes  nol  uerunt  ei  faculta- 
lem  concedere  Meccam  intrandi.  Poflrriodum  vero 
(pace  inita),  ftipulatus  eft  cum  illis  fe  per  tres  dies 
tantum  Mecct^  (ad  Vifitationem  compiendani)  mora- 
turum.  Ubi  autem  ad  fcribendum  Diploma  accef- 
ferunt,  fcripfere  (Mohammedis  Scribas)' :  ■  H^  funt 
conditiones ,  quas  vohfciim  ftlpidatus  eji  Mohammed 
Apostolus  Dei.  Ibi  {MecceTifs)  dixerunt :  Hujufmodi 
•Jiequaquam  ralum  habcbhmis  :  Nos  en'un  fvolumus  fcri- 
bi):  IVI o H  A  M  M  E  D  Ab  D o ' L  L  A K ifilius .  Tu uc  ad  j4/i??l 
dixit :  Dclcto  ijlud^  Apostolus  Dei.  At  iile,  Minimi 
*v€rdj  inquit,  Per  Deiim  !   Non  Dclebo  ic  in  ccienium.. 

Mox 


NOTES.  XXV 

Mox  Apoftolus  Dei  Chirographum  accepit,  et  qnam- 
vis  prorius  fcribendi  imperitus  efl'et,  fcriplit :  iia:funt 
conditmcs,  quas  Jiipidatur  Mohammed  Abdo'i.lahi 
ftlius  :  Nofi  ingredietiw  Maccam  armatus,  ?iifi  t^ntian 
cincius  gladio,  coqiie  in  vagina  recondito  :  Nemincrn  ex 
ejus  civibus  fecwn  inde  cxire  compellet^  ft  ijie  civis  i7i  cci 
remaner-e  'uolucrit,  $cc."     Al-Bochari. 

"  Cum  autem  invaiefceret  jEgritudo  ejus,  dixit, 
Afferte  mibi  atra?nentum  et  charia?n,  ut  fcribam  njobis 
Librum,  quo  poji  obitwn  ineum  non  erretis  in  atefnuni.'* 
Abu'l  Feda,  p.  136. 

The  Mahometans  indeed  have  recourfe  to  a  mira^ 
cle  to  account  for  the  former  of  thcfe  inftances,  and 
afcribe  the  latter  to  a  delirium  under  which  the 
prophet  laboured,  from  the  violence  of  his  difeafe. 
k  is,  however,  far  more  probable  to  fuppoie,  that  in 
thefe  trying  fituations  the  impoftor  for  a  whik.  forgot 
the  ignorance  which  he  had  :iflumed,  and  difcovered 
his  real  character. 

P.  112.  \.  25.  GoJitributesaneiu^  aflriking.  and  pecul- 
iar fpecies  of  coidence  for  ihe  truth  of  his  religion']  In  the 
form  of  didaftic  precept,  in  which  the  Koran  is  writ- 
ten, and  under  that  authority  of  a  raaftei:  which  its 
author  affumes,  it  was  not  diffiouljL  for  him  to  impofe 
upon  the  fuiipie  and  unfufp.e£ling.  minds  of  followers, 
who  were  interelled  in  the  fucceli;  of  his  anas,  and  to 
\vhom  the  idea  of  his  divine  comraiiTion  was  welcome, 
as  affording  the  fpirit  and  fupport  of  their  party  :  nor 
is  there  a  neceffity  for  recurring  to  any  other  caufe 
for  the  admiration  in  which  this,  compofitioii  is  ftili' 
held,  than  that  principle  of  attachment, vdth  which  all 
Eien  are  difpofed  to.  reg.2.rd  the  earlieil  productions 
of  their  country. 

But  different  is  th,e  manner  in  which  the  doctrines 

of  Chriftianity  are  communicated  to  us,  and  devoid 

of  the  advantages  of  which  Mahomet  availed  himfcli, 

i€  the  fimple  und  hiftoricai  form. under  which  the  Bi^ 

T  4  _  Vgranhcrs 


xxvi  N     O     V    E     S. 

ographers  of  Jefus  Chrift  reprefeut  him.  Uninvefted 
with  the  impofing  charader  of  mailer,  unadorned 
with  the  fplendour  of  conquell,  his  hiltorians  bring 
him  forward  to  our  view,  only  as  the  apparent  broth- 
er and  equal  of  human  kind.  It  is  to  the  innocence 
and  funpiicity  of  his  life,  more  perhaps  than  to  the 
powers  with  v/hich  he  was  invefted,  that  they  call  the 
attention  of  men ;  and  while  thus  artlefsly,  in  the 
common  fcenes  and  amidll  the  humble  duties  of  life, 
they  difplay  the  character  of  their  mafier,  they  leave 
the  truth  of  his  pretenfions  to  be  fupported  in  every, 
future  age,  as  it  was  left  in  the  age  which  was  djllin- 
guilhed  by  his  appearance,  by  the  unprejudiced  rea- 
loning  and  inference  of  mankind. 

In  this  mode  of  compofition  no  arts  are  employed 
to  excite  aftonifhment,  or  to  impofe  upom  creduhty. 
The  condud  of  the  man  is  united  with  the  preten- 
fions of  the  teacher.  The  life  of  him  who  aifumed 
to  himfelf  the  title  of  the  Saviour  of  the  world,  is  re- 
lated with  the  fame  fimplicity  as  that  of  the  loweft  of 
our  kind  ;  and  no  other  admiration  is  claimed  from 
its  narration,  than  what  is  due  to  the  ftriclefl  forrn  of 
hiflorical  truth. 

That  the  manner,  therefore,  in  which  the  gofpels 
are  written,  is  not  efleemed  as  grand  and  unequivo- 
cal a  teftimony  of  the  truth  of  Chriftianity,  as  that  of 
the  Koran  is  by  the  followers  of  INIahomet,  can  only, 
be  afcribed  to  that  fplendour  of  evidence,  in  which 
this  comparatively  meaner  one  is  loll ;  being  too  dif-' 
tant  and  refined  to  all  eft  the  generality  of  mankind. 

P.  127.  1.  7.  To  exemplify  thefc  extraordinary  quali- 
'lies  and  virtues  in  the  actions  of  that  I:ft\  hc.~\  A  more 
regular  and  minute  difcuilion  of  Chrift's  life  and  ac- 
tions does  not  fall  within  the  defism  of  thefe  Sermons. 
Eifhop  Newcome  has  indeed  exhauiled  the  fubjeft, 
in  a  work  which  docs  equal  honour  to  the  piety,  taftc 
and  learning  of  its  excellent  author.     See  Ohferva^ 

t'lons 


NOTES.  ^xy\\ 

lio7n  on  our  Lord's  Condiift  as  a  Divine  InftruElor^  a?i(i 
o?i  the  Excellence  of  his  Moral  Charader. 

P.  142.  1.  26.  And  mor 6  particularly  by  Chri^/l  in 
the  Gofpel~]  And  when  Jelus  the  Ion  of  Mary  faid, 
"'  O  Children  of  Ifrael,  verily  I  am  the  apoftle  of 
God  fent  unto  you,  confirming  the  law  which  was 
delivered  before  me,  and  bringing  good  tidings  of 
an  apoflle  who  ihall  come  after  me,  and  whofe  name 
ihall  be  *  Ahmed."     Kor.  chap.  Ixi. 

A  fmiilar  prediftion  is  impioufly  afcribed  to  Chrifl 
in  the  fpurious  Gofpel  which  bears  the  name  of  St. 
Barnabas  ;  a  work  which  (as  I  have  already  obferv- 
edf)  probably  was  originally  forged  by  heretical 
Chriilians,  and  has  fmce  been  interpolated  to  fup- 
port  the  pretenfions  of  Mahomet.  The  Arabic  orig- 
inal ftill  exiils  in  the  Eaftj  ;  and  tranflations  both 
into  the  Italian  and  Spanilh  languages  are  preferved 
in  Europe,  By  the  obliging  comm.unication  of  the 
Rev.  Dr.  Monkhouse  of  (Queen's  College,  who  has 
in  his  pofleflion  an  ancient  MS.  containing  the  v/hole 
Spanilh  verfion,  and  alfo  a  tranflation  of  a  confider- 
able  part  of  the  work  into  literal  Englifh,  I  am  ena- 
bled to  give  my  readers  fome  fpecimens  of  this  auda- 
cious forgery,  and  of  the  manner  in  which  the  gof- 
pel hiftory  has  been  here  corrupted,  fo  as  to  accom- 
?nodate  it  to  the  interefts  and  aflcrtions  of  the  Koran. 

Chap.  96. 

"  And  when  Jefus  had  ended  his  prayer,  the  High 
Prieft  cried  with  a  loud  voice.  Stay,  Jefus ;  we  want 
to  know  w^ho  thou  art,  for  the  quiet  of  our  people. 
He  anfwered,  I  am  Jefus  of  Na5:areth,  born  of  Mary, 
of  the  (lock  of  David,  a  mortal  man,  and  fear  God, 

and 

*  Ahmed  is  derived  from  the  f;;ine  root,  and  figolfies  the  fame  as  Mdam- 
tneJ,  or  Mabomtt. 

\  Sermon  viii.  p.  184. 

I  See  SuL\  Prelim.  Difcour.  p.  74. 


xxvlii  NOTES. 

and  feek  his  honour  and  glory.  The  High  Prieft 
faid,  It  is  written  in  the  book  of  Mofes,  that  God 
is  to  fend  the  Mellias,  who  will  c(5|ne  and  declare  the 
truths  and  bring  mercy  with  him ;  and  therefore  we 
defire  thee  to  tell  us,  if  thou  art  the  Meffias  whom 
we  expefl:  ?  Jefus  faid,  It  is  true  that  God  has  fo 
promifed,  but  I  am  not  he  :  for  he  was  created  be- 
fore  me.  The  High  Prieft  faid,  By  thy  words  and- 
figns  we  know  that  thou  art  a  prophet  and  a  faint  of 
God  ;  and  therefore  I  intrcat  thee  in  his  name  and 
for  hisfake,  that  thou  tell  us  how  the  Mefliaswill  come. 
Jefus  anfwered,  As  God  liveth,  I  am  not  that  Meflias 
which  the  tribes  of  the  earth  wait  for,  as  God  prom- 
ifed by  bur  father  Abraham,  faying,  In  thy  family  I 
will  blefs  all  tribes.  But  when  God  fhall  take  me 
out  of  the  world,  Satan  will  again  promote  this  curf- 
ed  fedition,  making  the  wicked  believe  that  I  am  the 
Son  of  God.  My  words  and  doctrines  wil!  be  corrupt- 
ed,infomuch  that  fcarce  thiriy  faithful  fhaii  be  found. 
Then  will  God  have  mercy  on  his  people,  and  will 
fend  his  melTenger  into  the  world,  by  whom  he  hath 
created  all  thinsjs :  and  he  will  come  from  the  fouth 
with  power,  and  will  deftroy  idolaters,  and  take  away 
from  Satan  the  empire  that  he  has  over  men,  and  will 
bring  the  mercy  of  God  and  falvation  to  thofe  that 
ihall  believe  him.  Blelted  arc  thofe  that  ihall  believ<i 
bim. 

Chap.  97, 

"  I  that  am  unworthy  to  loofe  his  (hoes,  have  had 
the  favour  to  fee  him.  The  Prefident,  High  Priell, 
and  Herod  faid,  Difturb  not  thyfelf,  Jefus  the  faint  of 
God,  for  in  our  time  there  will  be  no  more  fedition  ; 
for  we  will  write  to  tlie  holy  fenate  of  Rome,  that  by 
an  imperial  decree  none  may  call  thee  God.  Jefus 
faid,  I  am  not  comforted  with  tlys ;  for  from  whence 
ye  hope  for  light,  darknefs  will  come.     But  my  con- 

,  folatiiDii, 


NOTES.  XX13C 

folatlon  is  In  the  coming  of  the  MefTenger  of  God, 
Who  will  deftroy  all  falfe  opinions  concerning  me  ; 
and  his  law  (hall  run  through  the  whole  world  ;  for 
fo  God  promiled  our  father  Abraham.  And  above 
all,  my  comfort  is,  that  his  faith  fliall  have  no  end, 
but  fhall  be  inviolable,  and  preferred  by  God.  The 
High  Pried  faid,  Will  any  more  prophets  appear  af- 
ter the  coming  of  the  Meffias  ?  Jefus  anfwered,  There 
will  come  no  more  true  prophets  fent  by  God  :  but 
there  will  come  many  falfe  prophets,  for  which  1 
grieve  ;  becaufe  they  will  be  Ilirred  up  by  Satan,  by 
the  juft  judgment  of  God,  and  they  will  fhelter  them- 
felves  wdth  my  gofpel.  Kerod  faid,  How  is  it  the  juft 
judgment  of  God,  that  fuch  wicked  men  (hould 
come"?  Jefus  faid,  It  is  juft,  that  he  that  believes  not 
the  truth  to  his  falvation  fliould  believe  a  lie  to  his 
condemnation  ;  for  the  world  defpifeth  the  good  and 
believeth  the  bad,  as  is  feen  in  the  time  of  Micheas 
and  Jeremias  :  for  every  one  loveth  his  like.  The 
High  Prieft  faid.  What  will  the  Meffias  be  called, 
and  how  fhall  his  coming  and  manner  of  life  be 
known  ?  Jefus  anfwered.  The  name  of  the  mefi'enger 
of  God  is  admirable;*  for  God  himfeif  gave  it 
him  after  he  had  created  his  foul  and  placed  it  in  ce- 
leftial  brightnefs.  God  faid,  Obferve  Mohammed  ; 
for  I  will  for  thy  fake  create  paradife  and  the  world 
with  a  great  number  of  creatures,  of  w^hich  1  make 
thee  a  prefent :  fo  that  whofoever  {liall  blefs  thee  fhall 
be  blefled,  and  whofoever  fhall  curfe  thee  fhall  be 
curfed.  And  w^hen  I  (hall  fend  thee  into  the  world,  I 
will  fend  thee  for  my  meifenger  of  falvation,  and  thy 
words  fhall  be  true  ;  fo  that  heaven  and  earth  fliall 
fail,  but  they^  fhall  never  fail  in  thy  law.  Moham^i- 
med  is  his  bleffed  name.  Then  the  multitude  lilt  up 
their  voices  and  faid.  Send  us,  O  our  God,  thy  mef- 

fenger  j 

r*  This  is  an  nllufion  to  thcnamc  of  Mohammed,  which  is  a  participle 
paflivt  fr«m  tht  ^\.r»bic  verb  haviSiU,  to ^ruift,  to  ccmm:,:d. 


sxx  NOTE     S. 

fenger  ;  come  prefently,  O  Mohammed,  for  the  fal- 
vation  of  the  world." 

P.  134.  1.28.  By  the  advocates  of  Mahometanlfm  the 
Koran  has  beenakvays  held  forth  as  thegrcateji  of  Mir  a- 
cles.~\  "  Auftor  Celebris  AbuMohammedMoitaphaEb- 
nalfaib  Hafan,  cognomine  Gennabi,  aflerit  Alcoranum 
conlinere fexapnta  miilia  miracica.  Ahmed  filius  Ab- 
do'l  Halim  in  fua  apologia  allirmat  Alcoranum  ejfe  ma- 
jus  miracuhim,  quamfufdtationcm  mortuorum  :  ct  excellen- 
ter  cantincre  omnes  alios  f acres  lihros  ;  et  compledi  orania 
iempora,  proeterita^  pnsfsntla^  ct  fiitura.  Algazel  in 
profefiione  fidei  Pvlalioiiieticse  profitetur,  Alcoranum 
Q&Q  (Zternum^  fuhfiflentem  ejfenud  Dei."  Maracci  de 
.Alcorano,  p.  43,  44. 

P.  136.  I.  4.  In  the  language  of  Arabia  alfo']  Of  the 
language  of  Arabia,  in  the  time  of  Mahomet,  there 
were  feveral  diilincl  dialects.  The  grand  diltincrion, 
however,  was  that  which  fubfiftcd  between  the  lan- 
guage of  the  .tribes  of  Hamyar  and  Koreifh.  That  of 
Hamyar  is  faid  to  have  been  the  mo(t  ancient,  and  to 
have  approached  nearefl  in  its  genius  and  fignifica^ 
tion  to  the  Hebrew  and  Syriac.  The  diaiecl  of  Ko« 
reifti  was,  however,  univerfally  efteemed  the  moil 
elegant,  and  in  oppofition  to  the  other  was  called  the 
pure  Arabic.  The  fuperior  degree  of  refinement 
which  the  tribe  of  Koreifh  had  introduced  into 
their  language,  arofe  from  yarious  caufes ;  from  their 
diftinguifhed  rank  as  guardians  of  the  temple  of  Mec- 
ca ;  from  their  fituation,  almofl  in  the  centre  of  Ara- 
bia, which  precluded'  them,  from  fuch  an  intercourfe 
with  foreigners  as  might  have  corrupted  their  lan- 
guage ;  and  above  all,  from  the  continual  rcfort  of 
the  feveral  tribes  to  Mecca,  which  gave  them  an  op- 
portunity of  felecling  from  iheir  difcourfe  and  com- 
pofuions  fuch  words  and  expreffions  as  they  deemed 
moll  elegant,  and  thus  gradually  of  transfufing  the 
various  beauties  of  the  whole  language  into  their  own 

dialeft. 


NOTE     S. 


XXXI 


dialed.  In  this  dialed  the  Koran  is  written  ;  and  of 
this  purity  ?.nd  pcrl'picuity  of  his  language  Mahomet 
frequently  boalts.  See  Pocock's  Specim.  p.  i  50, 
151,  152.     Koran,  p.  223. 

P.  143.  I.  9.  There  is  ifidecd  no  evide?2ce  of  the  au- 
ihcniicity  of  any  compofitions^  hz.~\  The  high  venera- 
tion with  which  the  fcriptures  have  been  refpe£led, 
and  that  fufpicious  jealoufy  with  which  they  have 
been  guarded  both  by  Jews  and  Chriftians  of  every 
fed,  even  from  the  earlieft  ages,  afford  a  ftrong  ar- 
gument againd  the  charge  of  corruption.  The  Jews 
in  particular,  are  faid  to  have  carried  this  regard  even, 
to  the  excefs  of  fuperftition.  Their  laborious  zeal 
has  prompted  fome  among  them  to  number  the  chap- 
ters, the  fentences,  and  even  the  words  contained  in 
their  fcriptures ;  and  they  have  further  remarked, 
hov/often,and  in  whatform,  each  word  occurs  through- 
out the  whole.  Their  accuracy  and  caution  in  tranf- 
cribing  their  facred  volumes  were,  if  pofTible,  (till 
greater.  One  of  their  Rabbins*  has  enumerated  no 
lefs  than  twenty  precepts  concerning  this  matter,  the 
ftridell  and  moft  cautious  which  fuperftitious  zeal 
could  didate.  Their  fcriptures  were  not  confined. 
to  the  hands  of  a  few  interelled  individuals,  their 
priefts,  or  their  rulers  ;  but  were  difperfed  at  large 
throughout  the  whole  body  of  the  Jewifh  nation  : 
they  were  publicly  read  in  the  f^'nagogues  every  fab- 
bath,  where  they  were  likewife  depofited  under  the 
immediate  fandion  of  public  authority,  and  preferved 
with  an  awful  veneration,  which  in  the  prefent  age 
will,  perhaps,  with  difficulty  be  conceived  or  credit- 
ed. Every,  even  the  moll  accidental,  mark  of  dif- 
refped  was  deemed  a  crime,  which  nothing  iefs  than 
rigorous  mortification  could  expiate. 

Ibid.  1.  27.  The  very  exccptiom  to  this  gcr.cral  poji- 
iion  are  few,  and  contribute  additional  proof s  in  favour  of 

the 
„  *  Rabbi  Mcfes,  la  Traclata  dc  Lib.  Leg.  cap.  :o. 


sxx>i  N     O    T    £    S»^ 

fbefacred  test]  Trifling  variations  are  by  no  rfiein^ 
fuliicient  to  deprive  any  writings  of  their  claim  to  the 
characler  of  purity..  ,  If  this  Ihould  be  admitted,  the 
authenticity  of  every  compofitlon  which  has  pafled, 
through  the  hands  of  trarifcribers,  and  tranflators,  is 
^t  once  deltroyed  ;  for,  fijice  all  are  unavoidably 
fubject  to  fuch  erros,  all  muft  of  cou.rfe  be  involved 
in  one  common  cenfure,  It  may  be  further  obferved, 
that,  on  this  ground,  ftiong  objeclions  might  be  made 
to  the  Koran  itfelf^  as  well  as  to  our  Scriptures.  That 
too  has  its  various  readings,  in  the  accurate  collection 
of  which  the  laborious  induftry  of  I\^ahometan  com- 
ijientators  has  been  frequently  employed.  Dif- 
ferent copies  difi'er  materially  in  the  titles  of  the 
chapters,  the  number  of  verfes,  the  diftinclion  of  pe- 
riods, and  other  particulars  which  flrongly  aifed  the 
fenfe.  , 

The  Koran  of  the  Perfians  and  the  Shiites  differs 
in  many  places  from  that  of  the  Turks  and  Sonnites, 
even  in  effential  points.  Yet  that  any  argument  can 
be  drav/n  from  hence  againft  the  purity  and  integrity 
of  their  fcriptures,.the  followers  of  Mahomet  abfo- 
lutely  and  univerfally  deny. 

P.  144.  1.  12.  That  no  futh  corrupfim  as  he  pre- 
tended, bits  ever  happened  to  our  fcripturcs.']  Whilil  we 
defend  the  integrity  of  our  fcriptures  againft  the  ab- 
furd  and  futile  objedions  of  Mahomet  and  his  delud- 
ed followers,  we  (liould  be  careful  left  by  our  own  in- 
judicious condufl;  v/e  give  occafion  to  a  fnnilar  charge. 
A  ferious  and  thinking  man  cannot  but  be  alarmed 
at  that  unbounded  iicenfe  of  conjecture,  and  that  ex- 
travagant rage  for  correftion  and  alteration  of  the 
facred  text,  which  has  been  too  often  indulged  by 
pious,  though  injudicious  commentators.  That  the 
text  of  every  edition  which  we  poffefs,  ftands  fre- 
quently in  need  of  emendation,  ca.nnot  perhaps  bd 
denied.     But  the  proper  mode  of  emendation  feems 

to 


NOTES  xxxiil 

to  be,  not  by  fanciful  fpeculation  and  conjedure,  but 
by  fads  ;  by  a  comparifon  of  ancient  MSS.  and  an- 
cient verfions.  Much  too  is  to  be  affeded  towards 
the  illullration  of  otfcure  and  difficult  paiTages  of 
fcripture,  by  an  accurate  knowledge  of  the  cognate 
languages,  and  by  an  attention  to  the  manners  and 
cuitoms  of  ealleni  nations. 


P.  157.  Further  Obfervaimis  on  Miracles i 

In  judging  of  Miracles  there  are  certain  criteria, 
peculiar  to  the  fubjo£t,  fufficient  to  condudl  our  in- 
quiries, and  warrant  our  determination.  AlTuredly 
they  do  not  appeal  to  our  ignorance  ;  for  they  pre-- 
fuppofe,  not  only  the  exiftence  of  a  general  order  of 
things,  but  our  adual  knowledge  of  the  appearance 
that  order  exhibits,  and  ,of  the  fecondary  material 
i-aufes  from  which  it  in  mofl  cafes  proceeds.  If  a 
miraculous  event  were  effected  by  the  immediate 
hand  of  God,  and  yet  bore  no  mark  of  diflindiori 
froin  the  ordinary  effeOs  of  it3  agency,  it  would  im- 
prefs  no  conviftion,  and  probably  awaken  no  atten- 
tion. 

Our  knowledge  of  the  ordinary  courfe  of  things, 
tliough  limited,  is  real  j  ?.nd  therefore  it  is  eflential 
to  a  Miracle,  both  that  it  diller  from  that  courfe,  and 
be  accompanied  with  peculiar  and  unequivocal  fip^ns; 
of  fuch  difference. 

But  as  the  term  Nature  is  frequently  ufed,  and 
fbmetimes  abufed,  in  the  controverfy  upon  this  fub- 
Jeft,.  I  beg  leave  to  ftate,  in  a  few  words,  my  own 
ideas.  The  courfe  of  nature  is,  we  are  fold,  fixed 
and  unalterable  ;  and  therefore  it  is  not  confident 
i?ath  the  immutability  of  God,  to  perform  Miracles. 

But 


^xxiv  N    6    f    E    b. 

But^  furely,  they  who  reafon  in  this  manner  beg  the 
point  in  queftion.  We  have  no  right  to  allume,  that 
the  Deity  has  ordained  fuch  general  laws  as  will  ex- 
clude his  interpofition,  and  we  cannot  fuppofe  that  he 
■ivould  forbear  to  interfere,  where  any  important  end 
could  be  anfwered.  ,  Th;s  interpofition,  though  it 
controls,  in  particular  cafes,  the  energy,  does  not 
diminifli  the  utility,  of  thofe  laws.  It  leaves  them  to 
fulfil  their  own  proper  purpofes,  and  only  elTeds  a 
diftincl  purpofe  for  which  they  were  not  calculated. 
.  Let  us,  however,  afk  what  is  meant  by  this  fiiabil- 
?ty  in  the  order  of  nattire  ?  Gravitation  is  known  by 
experience,  and  acts  according  to  rules  which  repeat- 
ed obfervation  has  enabled  us  to  afcertain  :  Yet  mag- 
netifm,  of  which  the  rules  are  doubtlefs  equally  fixed, 
though  more  imperfectly  known,  fufperids  the  force 
of  graviation.  Js  nature  then  imcertain  in  her  ope- 
rations ?  of  fliould  we  Hot  rather  fay,  that  in  different 
circumfi:ances  her  agency  is  different  ?  ilave  not 
both  their  proper  fphere  of  a6tion  ?  and  does  it  betray 
any  credulity  in  admitting  the  evidence  of  thofe  v/ho 
have  marked  their  oppofite  efTects  ?  In  certain  cir- 
cumfiances  v/e  may  have  ftrong  reafon  to  expect, 
that  the  one  would  a6t  rather  than  the  other.  But 
by  a  competent  witnefs  of  the  fafl:  we  Ihould  foon  be 
perfuaded  to  believe,  that  a  Phenomenon,  however 
Extraordinary  in  itfelf,  and  however  di^Terent  froni 
our  preconceived  opinions,  really  exifted.  If  the 
courfe  of  Nature  implies  the  general  laws  of  matter 
and  motion,  into  which  the  moil  oppofite  phenome- 
na may  be  refolved,  it  is  certain  that  we  do  not  yet 
know  them  in  their  full  extent ;  and  therefore  that 
events  which  are  related  by  judicious  and  difintereft- 
ed  perfons,  and  at  the  fame  time  imply  no  grofs  con-, 
tradidion,  are  pollible  in  thcmfelves,  and  capable  of 
a  certain  degree  (>f  prcofi 

If 


NOTES.  xxxtf 

It"  the  courfe  of  Nature  implies  the  vs^hole  order  oi^ 
events  which  God  has  ordained  for  the  government 
of  the  world,  it  includes  both  his  dtdlhary  and  extra- 
ordinary difpenfations  ;  and  among  them  Miracles 
may  have  their  place,  as  a  part  of  the  univerfal  plan- 
It  is,  indeed,  confident  with  found  philofophy,  and 
not  inconfiftent  with  pure  religion,  to  acknowledge 
that  they  were  difpoled  by  the  Supreme  Being  a1:  the 
i'ame  time  with  the  more  ordinary  effc£ls  of  his  pow- 
er ;  that  their  caufes  and  occafions  were  arranged 
with  the  fame  regularity  ;  and  that  in  reference  chief- 
ly to  their  concomitant  circumftances  of  perfons^ 
and  times,  to  the  fpecific  ends  for  which  they  were 
employed,  and  to  our  idea  of  the  immediate  necelTity 
there  is  for  a  divine  agent,  Miracles  diifer  from  com- 
mon events,  in  which  the  hand  of  God  a£ts  as  effica- 
cioully,  though  iefs  vifibly.  On  this  confideration  of 
the  fn'bjed,  Miracles,  inftead  of  contradi£ling  Nature, 
form  a  part  of  it  :  and  all  I  objeQ:  to  is,  that  what 
our  limited  reafon  and  fcanty  experience  may  com- 
prehend, fhould  be  reprefented  as  a  full  and  exact 
view  of  the  pofhble  or  a£bual  varieties  which  exiil  ia 
thes^orkof  God. 

•  Are  we  then  affed,  whether  Miracles  be  credi- 
ble ?  we  reply,  that,  abfcracledly  confidered,  they 
are  not  totally  incredible  ;  that  they  a're  capable  of 
indireft  proof  from  analogy,  and  of  dlred:  from  tef- 
timony  j  that,  in  the  common  and  daily  courfe  of 
worldly  affairs,  the  improbability  of  events,  whichj 
antecedently  to  all  tcflimony,  was  very  great,  is  over* 
conle  and  deilroyed  by  the-  authority  of  competent 
and  honeft  witneiTes  ;  that  the  .Chdflian  Miracles 
were  objfefts  bi  real  and  proper  ei^pcrience  to  thofe 
who  faw  them  ;  and  that  whatfoever  the  fenfes  of 
mankind  can  perceive,  their  rfeport  may  fubftantiate. 

Should  it  be  aflxcd,  whether  Miracles  were  necls- 
SAR.Y  ?  and,  v;hcther  the  end  propofed  to  be  elliptl-ed 
U  by 


xxxvi  NOTES. 

by  them  could  warrant  fo  immediate  and  extraordi- 
nary an  interference  of  the  Almighty,  as  fuch  extra* 
ordinary  operations  fuppofe  ?  to  this  we  might  an- 
fwer,  that,  if  the  fa6l  be  eftabliflied,  all  reafonings  ^ 
priori  concerning  their  neceflity  muft  be  frivolous, 
and  may  be  falfe.  We  arc  not  capable  of  deciding 
on  a  queflion,  which,  however  fmipk  in  appearance, 
is  yet  too  complex  in  its  parts  and  too  extenfive  in 
its  objeft,  to  be  fully  comprehended  by  the  human 
underftanding.  We  know  not  what  event  is  nccef- 
fary,  or  what  means  are  requifite  to  effed  it^  Events 
apparently  infignificant  are  frequently  combined  with 
others  of  the  greatefl  magnitude  and  importance,  and 
indeed  fo  combined  as  to  be  infeparable  from  them  5 
nay,  to  have  been  the  conditional  caufes  without 
which  they  could  not  be  produced,  and  even  the  ef- 
ficient caufes  which  actually  produced  them. 

Whether  God  could,  or  could  not,  have  effedled 
all  the  ends  defigned  to  be  promoted  by  the  gofpel, 
without  deviating  from  the  common  courfe  of  his 
providence,  and  interfering  with  its  general  laws,  is 
a  fpeculation  that  a  modeft  inquirer  would  carefully 
avoid ;  for  it  carries  on  the  very  face  of  it  a  degree 
of  prefumption  totally  unbecoming  the  ftate  of  a  mor- 
tal being.  Infinitely  fafer  is  it  for  us  to  acquiefce  ii> 
what  the  Almighty  has  done,  than  to  embarrafs  our 
minds  with  fpeculations  about  what  he  might  have 
done.  Inquiries  of  this  kind  are  generally  inconclu- 
five,  and  always'  ufeiefs.  They  reft  on  no  folid  prin- 
ciples, are  conducted  by  no  fixed  rules,  and  lead  to 
no  clear  convidion.  They  begin  from  curiofity  or 
vanity  ;  they  are  profccuted  amidil:  ignorance  and 
error  ;  and  they  frequently  terminate  in  im.piou^  pre- 
fumption or  univerfal  fcepticifm. 

He  that  arraigns  the  neceflity  of  an  extraordinary 
providence,  may  in  the  end  queflion  even  the  exig- 
ence of  an  ordinary  one  :  fof,  when  the  genius  of 

wild 


1^     O     T    E     S.  xxx^ii 

wild  and  undlflinguifliing  Inquiry  is  once  let  loofe  on 
ground  where  there,  are  no  direcl:  paths,  and  no  fet- 
tled limits,  who  can  tell  whither  the  extravagant 
and  impetuous  fpirit  may  be  carried  ? 

God  is  the  beil,  and  indeed  the  only  judge  how 
far  Miracles  are  proper  to  promote  any  particular  de- 
fign  of  his  providence  ;  and  how  far  that  defign 
would  have  been  left  unaccompliflied,  if  common 
and  ordinary  methods  only  had  been  purl"ued.  So, 
from  the  abfence  of  Miracles  we  may  conclude,  iii. 
any  fuppofed  cafe,  that  they  Were  not  necelTary  ^ 
from  Iheir  exiftence,  fupported  by  fair  teflimony, 
in  any  given  cafe,  we  may  infer  with  confidence  that 
they  are  proper. 

Now  we  are  not  only  capable  of  oppofmg  one  con- 
jedure  to  another,  and  of  confronting  an  objeclion 
founded  on  metaphyseal  fpeculations  by  an  anfwer 
of  the  fame  kind  ;  but  we  my  proceed  on  grounds 
yet  more  folid  and  fatisfaftory.  A  view  of  the  ftate 
of  the  world  in  general,  and  of  the  Jewiih  nation  irt 
particular,  and  an  examination  of  the  nature  and 
tendency  of  the  Chriftian  religion,  will  point  out: 
very  clearly  the  great  expediency  of  a  miraculous  in- 
terpofition  :  and  when  we  refleft  on  the,  gracious 
and  important  ends  that  were  to  be  effected  by  it,  wc 
Ihall  be  convinced  that  it  was  not  an  idle  and  ufelefs 
difplay  of  divine  power  ;  but  that,  while  the  means 
eifecled  and  confirmed  the  end,  the  end  fully  juflified 
and  illuftrated  the  means. 

If  we  reflect  on  the  almoft  Irrefiftible  force  of  prej- 
udice, and  the  flrong  oppoHtlon  it  univerfally  made 
to  the  eltabllfliment  of  a  new  relic-ion  on  the  demoli- 
tion  of  rites  and  ceremonies,  which  authority  had 
made  facred,  and  cuftom  had  familiarized  ;  if  we  re- 
fle£t  on  the  extent  and  importance,  as  well  as  the  fm- 
gularity,  of  the  Chriftian  plan  ;  what  was  its  avowed 
purpofe  to  effeft,  and  what  difficulties  it  was  neceffa- 
U  2  riiy 


xxxvlii  NOTES. 

tily  called  to  flruggle  with  before  that  purpofe  could 
be  effedled  ;  how  much  it  was  oppofed  by  the  opin- 
ions and  by  the  pradice  of  the  generality  of  man- 
kind ;  by  philofophy ;  by  fuperllition  ;  by  corrupt 
paflions,  and  by  inveterate  habits ;  by  pride^  and  fen- 
fuality  J  in  fhort,  by  every  engine  of  human  influ- 
ence, whether  formed  by  craft,  or  aided  by  power  ; 
if  we  ferioufly  refle£l  on  thefe  things,  and  give  them 
their  due  force  (and  experience  inews  us  that  we 
can  fcarcely  give  them  too  much)  we  fliall  be  in- 
duced to  admit  even  the  neceffity  of  a  miraculous 
interpofition,  at  a  time  when  comraon  means  muft 
inevitably,  in  our  apprehenfions,  have  failed  of  fuc- 
eefs. 

The  revelation  of  the  divine  will  by  infpired  per- 
fons  is,  as  fuch,  miraculous  5  and  therefore,  before 
the  adverfaries  of  the  gofpel  can  employ  with  propri-* 
ety  their  objections  to  the  particular  Miracles  on 
which  its  credibility  is  refted,  they  Ihould  ihew  the 
impoflibility  of  any  revelation  whatfoever.  If  they 
grant,  what  indeed  they  cannot  difprove,  the  pofiible 
exiftence  of  a  revelation,  it  is  abfurd  to  fay  that  the 
Deity  can  interfere  in  the  act  of  revealing  his  will  ; 
and  cannot,  in  fupplying  evidences  for  the  reality 
of  his  interference.  In  whatfoever  age  the  revelation 
be  given,  fucceeding  ages  can  know  it  only  from 
teftimony  ;  and  if  they  admit,  on  the  report  of  their 
fellow  creatures,  that  God  had  infpired  any  being 
Vv'ith  the  preternatural  knowledge  of  his  will,  why 
fhould  they  deny  that  he  had  enabled  the  fame  being' 
to  heal  the  fick,  or  to  cleanfe  the  leprous  ?  And  how^ 
may  it  be  afked,  fhould  the  Divine  Teacher  give  a 
more  direft  and  confiftent  proof  of  his  preternatural 
commiffion,  than  by  difplaying  thofe  figns  and  v^on- 
ders  which  mark  the  finger  of  God  ? 

As  then  the  fa6t  itfelf  implies  no  impoHibility,  the- 
credibillty  of  it  will  depend  upon  the  character  of 

thofe 


NOTES.  XXXI36 

thofe  who  report  it,  and  on  the  end  which  it  profefTes 
to  purfue. 

That  the  Apoflles  could  not  be  deceived,  and  that 
they  had  no  temptation  to  deceive,  has  been  repeat- 
edly demonftrated  ;  and  fo  powerful  is  the  proof  ad" 
duced  in  fupport  of  their  teflimony,  that  the  infidels 
of  thefe  later  days  have  been  obliged  to  abandon  the 
ground  on  which  their  predeceflors  flood  ;  to  dif- 
claim  all  moral  evidences  arifing  from  the  character 
and  relation  of  eye  witnefles  ;  and  to  maintain,  upon 
metaphyfical  rather  than  hiflorical  principles,  that 
Miracks  are  utterly  incapable  in  their  own  nature  of 
iixiiting  in  any  circumftances,  or  of  being  fupported 
by  any  evidence. 

To  illuftrate  thefe  general  obfervations  on  the  fub- 
ject  of  Miracles  by  an  induftion  of  particular  in- 
ilances,  would  be  unneceflary.  Thofe  inflances 
have  been  frequently  adduced,  and  ably  enforced,  by 
feveral  eminent  writers ;  and  never  more  fuccefsfully 
than  by  one*  whofe  long  and  well  fpent  life  has  beeii 
ufeful  to  the  world,  and  ornamental  to  the  learned 
body  to  which  he  belongs  ;  whofe  erudition  derives 
frefli  luftre  from  his  virtues ;  and  whofe  character  is 
equally  venerable  as  a  defender  of  the  Chriftian  faith, 
and  as  a  pattern  of  Chriftian  meekncfs  and  behevo-; 
knee. 

P.  173.  k  II.  When  the  caiipb  Omar^ihe  contempo-' 
vary  and  ccmpanhn  of  Maho?net,  zvas  foUcited  to /pare 
the  celebrated  library  of  Alexandria^  he  replied  to  this  cf- 
fcd:']  See  Abu'l  Pharaj.  Hift.  Dynaft.  p.  180.  Har- 
ris's Philolo^^ical.  Inquiries,  p.  251.  Modern  Univ. 
Hift.  vol.  i.  p.  498. 

P.  176.  1.4.  M^Jwaetfeems  to  have  e7itertahied 've- 
ry grofs  and  ?JiiJiaken  ideas  of  the  Chriftian  Trinity.']  If 
we  trace  the  Chriftian  religion  through  the  various, 
tevolutions  of  the  church,  we  fliall  obferve  two  doc- 
U  3  trines. 

*.  Sec  Dr,  Adams's  juJici<M-.5  Reply  to  Mr.  Hume* 


5cl  NOTES. 

trines  which,  beyond  all  the  refl,  mark  with  a  diftiii- 
guifliing  luflre,  the  creed  which  judly  deferves  the 
appellation  of  Catholic.  Explications  of  thofe  doc- 
trines may  vary  ;  but  the  grand  ellentials  of  them  feem 
to  be  interwoven  with  the  original  texture  of  Chrift- 
jan  faith,  I  mean  the  do6lrines  of  the  divinity  and 
j\TONEMENT  of  Chrifl ;  dodrines  alike  unknown  tg 
the  Koran  of  Mahomet  and  the  Creed  of  Socinus. 

Yet,  notwithftanding  this  remarkable  coincidence 
of  opinion,  there  is  fcarceiy  any  thing  which  the  modr 
ern  Socinian  aflefts  to  regard  vath  greater  abhor- 
rence and  indignation,  than  the  comparifon  that  aflo- 
ciates  his  own  tenets  with  thcXe  of  Mahomet,  To 
the  eye  of  reafon,  however,  the  fimilar;ty  is  clear  and 
apparent.  The  title  of  Unitarian  is  equally  boafted 
of  by  the  difciple  of  Socinus  and  the  follower  of  the 
Arabian  prophet.  Both  of  them  rcje6t  the  Divinity 
of  our  Lord  ;  ^nd,  with  a  confidence  whpUy  unbe- 
coming a  being  whofe  faculties  are  fo  bounded  as 
man's,  both  of  them  maintain  the  iinpofTibility  of  4, 
ihree  fold  mode  of  fubfifience  in  the  divine  nature, 
fcecaufe  the  human  intcUeft  is  incapable  of  forming 
any  precife  ideas  of  the  fubjeft :  as  if  nothing  could  be 
3-eal,  in  the  elTence  of  the  divinity,  which  is  not  level 
4o  the  comprehenfion  of  man  !  The  obje^^ions  of 
fcoth  to  this  fublime  myftery  proceed  on  the  fam^ 
5)refumptions :  I  call  them  prefumptions,  for  they 
jnerit  no  better  title.  The  appeal  to  reafon  will  not  b$ 
granted,  till  reafon  is  proved  to  be  infaUible.  Its  objec- 
tions are  brought  from  an  inlp.erfeO:  faculty,  exercif- 
ed  in  a  limited  fphere,  But  the  doctrine  I  am  now 
fpeaking  of,  as  it  was  not  of  its  difcovery,  fo  neither 
IS  it  a  fubjeft  for  its  inveftigation.  Reafon  has  no 
data  in  itfelf  on  which  to  proceed,  cither  for  finding 
It  out  independently  of  a  divine  revelation,  or  for 
fcrutinizing  it  when  it  is  revealed. 

Isletaphyfical 


NOTES.  xll 

Metaphyfical  arguments  and  reafonings  a  priori 
iTiuft  at  bed  be  precarious  and  unfa£lisfaftory.  Be- 
ings formed  as  we  are  mud  derive  conviftion  from 
another  quarter.  We  can  only  reafon  from  what 
we  know  ;  and  where  we  have  no  grounds  in  that 
fpecies  of  evidence  which  falls  within  the  fphere  of 
human  obfervation,  we  muft  reft  fatisfied  with  our 
ignorance.  But  if  a  revelation  is  given  to  fupply  the 
defects  of  natural  knowledge,  and  unfold  fuch  doc- 
trines as  reafon  could  have  formed  no  conception  of; 
inftead  of  cavilling  at  their  myfterioufnefs,  we  ought 
filently  and  gratefully  to  acquiefce  in  their  truth. 

But  the  Socinian  and  the  Mahometan  objeft  to  our 
dodrine  its  inconfiftency  with  human  reafon.  The 
objection  fuppofes  that  man  is  poflefled  of  a  larger 
comprehenfion  than  falls  to  the  lot  of  mortality  y 
and  that  what  he  cannot  underftand,  cannot  be 
true. 

We  appeal  to  the  fcriptures.  But  the  Mahome- 
tans and  Socinians  have  both  difcovered  the  fame 
methods  of  interpretation  ;  and  either  by  falfe  gloffes 
pervert  their  plain  and  obvious  meaning  ;  or,  when 
the  teftimony  is  fe  diredl  and  explicit  that  no  forced 
conftru£lion  can  evade  it,  they  have  recourfe  to  the 
laft  artifice  of  abortive  zeal,  the  cry  of  interpola- 
tion ! 

If  the  Mahometan  denies,  hke  the  Phantomift  of 
more  ancient  times,  the  reality  of  the  fufferings  and 
death  of  Chrift,  as  reprefented  by  the  evangelifts  ; 
the  Socinian,  by  denying  therr  efficacy,  fmks  them 
to  the  level  of  common  martyrdom  :  and  though  the 
fads  themfelves  be  not  queftioned,  yet  their  defign 
and  end  are  totaWy  loft  in  the  creed  of  Socinus. 

"  But  let  God  be  true,  and  every  man  a  har."  If 
thefe  are  the  dodrines  of  the  Gofpel,  let  us  receive 
them,  whether  Mahom.etans  be  converted  or  npt.* 
'       V4  Let 


zYii  .     NOTES. 

Let  us  deliver  and  defend  the  truth,  let  the  fuccefs  of 
it  be  what  it  will. 

There  is  no  period  of  the  Chridian  church  ,ii^ 
which  the  Divinity  of  Chrift  was  not  adiuitted  as  a 
primary  article  :  nor  can  the  eneiuico  o^'  this  doc- 
trine point  out  the  time  when,  if  it  be  a  falfity,  it  was 
admitted  as  a  truth  :  much  lefs  can  they  account  for 
its  admijuon  into  the  feveral  fymbols  of  Chriftian 
faith  in  the  very  firft  ages,  if  it  was  a  doctrine  un- 
known to  ChriH  and  his  Apoftles.  The  Socinian 
hypothefis  ftaggers  all  fpeculation,  It  is  contrary  to 
every  maxim  of  hiiloricai  evidence  ;  and,  if  purfued 
to  its  obvious  confequences,  includes  in  it  the  over- 
throw  of  Chriftianity,  and  renders  every  record  of 
every  age  fufpicious  and  uncertain.  It  reverfes  the 
common  rules  by  which  we  judge  of  pad  events  ; 
and,  in  the  flriftefl  fenfe  of  the  expreifion,  makes  the 
JirJ^  lafl^  and  the  lajlfirfi  ;  makes  the  lefs  fuperior  to 
the  greater  ;  and  what  is  doubtfiil  and  partial,  more 
decifive  than  what  is  full,  clear,  and  certain. 

Examine  Socinianifm  by  any  rule  of  hiftory  that 
has  been  adopted  for  the  tn:jl  of  any  fad,  or  the  de- 
termination that  has  been  paiTed  on  any  opinion,  and 
"we  can  fcarcely  avoid  feeing  its  utter  inconfiftency 
"with  the  univerfai  creed  of  the  Chriftian  church  from 
the  eariiefl  period  of  its  exigence  to.  the  prefent 
time. 

Is  it  then  probable  that  the  whole  chyrch  fnould 
have  formed  a  wrong  idea,  not  only  of  a  few  circiim- 
ftantial  points,  but  of  matters  of  the  highell  confe- 
quence,  through  every  period  in  which  we  are  capa- 
ble of  tracing  the  hiftory  of  its  opinions  ?  If  Chrifl 
was  nothing  more  than  a  mere  man,  how  can  it  be 
accounted  for,  that  his  divinity  Ihould  be  the  ge- 
neral and  current  fentiment  of  the  church  in  fo  earr 
ly  a  period  as  the  prefent  enemies  of  the  dottrine  are 
obliged  to  ackn©vvicdge  it  Vvas  ?  It  was  acknowledg- 
ed 


NOTES.  xliij 

ed  by  thofe  who  were  the  immediate  followers  of  the 
apollles  :  and  when  heretics  who  oppofcd  the  doc- 
trine arofe,  they  were  anfwered  in  fet  tyeatifes  by 
thofe  who  may  juflly  be  called  the  great  guardian^ 
of  the  church,  and  whofe  particular  bufmefs  it  was  to 
explain,  illuilrate,  and  defend  its  doctrines.  What 
they  delivered  on  this  fubjeft,  they  delivered  not  as 
their  ovyn  private  fpeculations,  but  as  the  known  and 
avowed  fenfe  of  the  Catholic  church.  They  were 
only  the  inllruments  of  communicating  this  fenfe  of 
Chriftian  doctrines  to  the  world.  They  did  not  pride 
themfelves  on  the  novelties  of  invention.  They  came 
forward  with  an  eftablifhed  rule  in  their  hands  ;  and 
were  happy  to  be  efteemed  not  the  fetters  forth  of 
flrangc  do^r'mes,  but  the  plain  aiferters  of  old  and  ac- 
knowledged truths. 

Socinianifm  makes  every  thing  doubtfuL  And  no 
wonder  :  while  it  makes  fo  little  of  the  mod  exprefs 
declarations  of  fcripture,  we  need  not  be  furprifed  that 
it  Ihould  pay  fo  little  refpeft  to  the  plained  evidence 
of  hiftory. 

Some  late  attempts  on  the  Chriftian  fyflem  have  a- 
iarmed  the  fears  of  more  modeft  and  humble  believ- 
ers. The  attempts,  however,  though  artfully  con- 
duced, have  defeated  their  own  end.  The  zeal  of 
innovation  has  ilretched  beyond  its  own  meafure  ; 
and  fober  Chriflians  have  been  rather  fliocked  by  its 
daring  outrages,  than  ftaggered  in  their  faith  by  its 
fpecioufnefs  and  fophillry. 

If  the  attempts  had  fucceeded,  we  fnould  have  had 
little  remaining  but  the  name  of  Chriflianity  :  and 
that  in  the  end  would  have  yielded  to  a  name  more 
grateful  to  thofe  who  would  rob  it  of  its  dift inguiihing 
honours. 

The  gradation  from  Socinianifm  to  Deifm  is  very 
flight  J,  and  efpecially  that  fpecies  of  Socinianifm 
which  has  been  patronized  by  a  writer,  who  in  order. 

to 


isllv  NOTES. 

to  fupport  It  has  thought  proper  to  abandon  the  in- 
fpiration  of  the  fcriptiires,  and  lias  made  no  fcruple 
to  call  the  apoflle  St.  Paul  an  inconclufivc  reafoner.^ 
On  fuch  a  footing  Socinianifm  may  pofTibly  maintain 
its  ground.  But  on  fuch  a  footing  Deifm  may 
maintain  its  ground  much  better  :  and  it  is  rather 
wonderful, that  thofewhohave  givenupfo  much  (liould 
retain  any  thing.  For  what  is  there  in  Chriftianity, 
xvhen  all  its  diftinguifliing  doctrines  are  taken  away, 
that  Gouid  render  it  a  fubject  v/orthy  of  a  particular 
revelation  ?  Did  the  ftupendous  Miracles  that  were 
wrought  to  introduce  and  eftablifh  it  in  the  world, 
and  the  train  of  prophecies  which  were  gradually 
difclofed  to  point  out  its  high  and  iiluilrious  origin, 
iind  an  end  fuitable  to  their,  extraordinary  nature  ? 

Morality  and  a  future  ftate,  include  the  whole  oi 
Chriftianity,  according  to  the  reprefentation  of  a  So- 
cinian.  But  fuppofe  a  Deift  fhould  adopt  (as  many 
have,  and  juftly  may)  the  fame  morality,  and  the 
fame  fanftions  on  the  ground  of  natural  evidence, 
wherein  lies  the  effential  and  difcriminatincr  charac- 
teriftic  of  Chriftianity  ?  Where  lies  the  real  differ- 
ence between  a  believer  in  divine  revelation  and  a 
religious  theift  ? 

Socinianifm  cuts  to  the  very  root  of  all  that  is  dif- 
tlnguifhing  in  the  gofpel.  It  deftroy^s  the  necefTity, 
and  even  the  importance,  of  a  miraculous  interpofi- 
tion,  and  gives  the  infidel  too  great  reafon  to  exclaim, 
that  all  that  was  extraordinary  was  fuperfiuous ;  and- 
that  the  apparatus  was  too  expenfive  and  too  fplen- 
did  for  the  purpofes  to  v.hich  it  was  applied. 

This  feems  to  be  an  argument  a  priori  againfl  that 
fpecies  of  Chriftianity,  which  fome,  under  the  pre- 
tence of  refining  it  from  corruption,  would  reduce  to 
the  level  of  natural  religion. 

P.  ^8c. 

*  Corruptions  of  Cbriflianity,  vpl.  U.  p.  .",70. 


NOTES.  iW: 

P.  1 80.  1.  TO.  That  romantic  fable  of  the  angel  of 
death.']  Vide  Koran,  p.  339.  1.  9.  Mill.  Dillert.  de 
Mohammedifmo  ante  Mpham.  p.  82.  Hyde  in  No- 
tis  ad  Bobov.  de  Yifit,  iEgrot.  p.  19.  R.  Elias,  in. 
Tiflibi.  See  alfo  Buxtorf.  Synag.  judaiic.  et  Lexic* 
Talmud, 

Jbid.  I.  14.  The  imaginary,  yet  dreaded  tribmial"} 
Vide  Al  Gazal.  apud.  Maracc.  Prodr.  ad  Refut.  Alco^ 
ran.  part.  iii.  p.  90.  col.  i.  Mill.  Differt.  de  Mohamme- 
difmo, &c.  p.  y6.  et  ejufdem  Orat.  Inaugur.  p.  14. 

Ibid.  I.  2,1'  The  vnfi  hut  ideal  balance]  Vide  Ko- 
van,  p.  286.  1.  10.  Mill.  Difl'ert,  de  Mohammedif- 
1110,  &c.  p.  81,  82,  83.     Sale's  Prelim.  Dif.  p.  89. 

P.  184,  1.  26.  We  are  there  told,  &c,] 

The  whole  hiftory  is  thus  related  in  the  Gofpel  of 
Barnabas  :  and  as  the  reprefentatlon  which  it  gives, 
though  falfe  and  abi'urd,  is  yet  novel  and  curious,  I 
make  no  apology  to  my  readers  lor  quoting  it  at 
large. 

Chap.  Gcxvi. 

*'  Judas  came  near  to  the  people  with  whom  Jel'us 
was ;  and  when  he  heard  the  noife  he  entered  into 
the  houfe  where  the  difciples  llept.  And  God  feeing 
the  fear  and  danger  of  his  fervant,  ordered  Gabriel 
and  Michael,  and  Rafael  and  Azrael  to  carry  him  out 
of  the  world.  And  they  came  in  all  hafte,  and  bare 
him  out  of  the  window  which  looks  towards  thefouth. 
And  they  placed  him  in  the  third  heaven,  where  he 
will  remain  blefling  God,  in  the  company  of  angels, 
till  near  the  end  of  the  world." 

Chap,  ccxvii. 

*'  And  Judas  the  traitor  entered  before  the  reft  in^ 
to  the  place  from  which  Jefus  had  juft  been  taken  up. 
And  the  difciples  were  fleeping.  And  the  wonderful 
God  aded  wonderfully,   changing  Judas  into  the 

fame 


xlvl  NOTE    S. 

fame  figure  and  fpeech  with  Jefus.  We  believing 
that  it  was  he,  faici  to  him,  Mafter,  whom  feekelt 
thou  ?  And  he  faid  to  them,  fmiling,  Ye  have  for- 
gotten yourfclvcs,  fmce  ye  do  hot  know  Tildas  Ifcar- 
lot. 

"  At  this  time  the  foldiery  entered  ;  and,  feeing 
Judas  fo  h'ke  in  every  rcfpedt  to  Jefus,  hiid  hands  up- 
on  him,'*  tcc. 

Ciiap.  ccxviii. 

Jn  which  is  related  the  pafflon  of  Judas  the  traitor, 

"  The  foldiers  afterwards  took  Judas,  and  bound 
him,  notwithftandinfj  he  fiid  v/ith  truth  to  them  that 
he  v/as  not  Jefus.  And  the  foldiers  mocked  him, 
faying.  Sir,  do  not  be  afraid  :  for  vre  are  come  to. 
make  thee  King  of  Ifrael  ;  and  we  have  bound  thee, 
becaufe  we  know  thou  haft  refur<;d  the  kingdom.'" 
And  Judas  faid.  Ye  have  lofc  your  fenfes.  1  came  to 
fhcv/  you  Jefus,  that  ye  might  take  him  ;  and  ye  have 
bound  me,  who  am  your  guide.  The  fokiiers  loft 
their  patience,  hearing  this  ;  and  they  began  to  go 
with  him,  ftriking  and  buffeting  him,  till  they  reach- 
ed Jerufiiem,"  ^:c.  hz. 

Chap,  ccxix. 

"  They  carried  him  to  Mount  Calvary,  where 
they  executed  criminals,  and  crucified  him,  ftripping 
him  naked  for  the  greater  ignominy.  Then  he  did 
nothing  but  cry  out,  O  my  God,  why  haft  thou  for- 
faken  rne,  that  I  fhould  die  unjuftly,  when  the  real 
ina!efa£tor  hath  efcaped  ? 

"  Ifay  in  truth  *  that  he  ivas  fo  hie  ijiperfo?:^  /^w<?j., 

and  gefiure  to  Jefus ,  that  as_  many  as  knew  him  believed 

firmly  that  it  was  he.,  cy.cept  Peter  :  for  which  reafon 

many  left  hi^  doftrine,  believing  that  it  had  been 

falfe  ;  as  he  faid  that  he  fhould  not  die  till  the  end 

of 

*  What  is  here  printc4  i'^  Italics,  is  ujltten  in  the  MS.  ia  red. char aiSlcrcL. 


NOTES.  xlvii 

£>f  the  wodd.  But  thofe  -who  Itoocl  firm-  v/cre  oppreffed 
with  grief,  feeing  him  die  whom  they  underllood  to  be 
Jefus .}  not  recoJleding  what  he  had  told  them.  And 
in  company  vrith  his  mother  they  were  prefent  at  his 
death,  weeping  continually.  And  by  means  of  Jofeph 
Abarimatheasj  they  obtained  from  the  prehdent  the 
body  of  Juda?.  And  they  took,  him  down  from  the 
crofs,  burying  him  with  much  lamentation  in  the 
new  fepulchre  of  jofeph  ;  haying  wrapped  him  up  in 
linen  and  precious  ointments." 


•r-  v> 


Chap,  cc 

"  They  all  returned,  each  man  to  his  houfe  :  and 
he  who  writeth,  with  James  and  John,  went  with  the 
mother  of  Jefus  to  Nazareth.  And  the  difpicles  who' 
did  not  fear  God  with  truth,. went  by  night  and  ftole 
the  body  of  Judas,  and  hid  it ;  fp reading  a  report 
that  he  [i.  e.  Jeius]  had  rifen  again  ;  from  whence 
fprung  great  corifuiion  among  the  people.  And  the 
high  prieft  com.mranded,.  under  pain  of  anathema,  that 
no  one  fhould  talk  of  him  5  and  on  this  account  raifed 
agreat  perfecution,  banilhl ag  fome, tormenting  others, 
and  even  (loning  lome,  to  death  :  becaufe  it  was  not 
in  the  po\yer  of  any  one  to  be  filent  on  this  fubjed:. 
And  then  carhe  news  to  Na>;areth,  that  Jefus  had  rif- 
en  again.  And  lie  that- writeth,  defired  the  mother 
of  Jefus  to  le?ve  oif  her  lamentation.  And  Mary  faid^ 
Let  us  go  to  Jerufalem,  to  fee  if  it  is  truth.  If  I  fee 
him,  I  iliaii  die  content.'* 

Ciiap.  ccxxi. 

"  The  Virgin  returned  to  Jerufalem  with  him  that 
v/riteth,  and  James  and  John.j.tlie  fame  day  that  the 
decree  of  the  high  pricfl  came  out.  And  a5  Ihe  fear- 
ed God,  though  file  knew  the  command  was  unjuft, 
ihe  entreated  thofe  who  talked  with  her,  not  tofpeak 
.  ,  of 

f  Itfetlyis  written  in  t'.ic  ?.t.5, 


hlvili  N     O     t    £    ^. 

of  her  Son.  Who  can  fay,  how  -we  were  then  affea- 
ed  ?  God,  who  knows  the  heart  of  man,  knows,  thai 
between  thfe  grief  for  the  death  of  Judas,  whom  we 
underftood  to  be  Jefus,  iind  the  pleafure  of  feeing 
him  rifen  again,  we  almoil  expired.  And  the  angels 
who  were  the  guardians  of  Mary  went  up  to  heaven 
the  third  day,  and  told  Jefus  what  was  pafling.  And 
he,  moved  with  compaflibn  for  his  mother,  entreated 
of  God  that  he  might  be  feen  by  his  difciples.  And 
the  compaffionate  God  ordered  his  foUr  favourite^ 
angels  to  place  him  within  his  own  houfe,  and  to 
guard  him  three  days  :  that  they,  and  they  only, 
might  fee  him,  who  believed  in  his  doctrine.  Jefus 
defcended,  furrounded  with  light,  into  the  houfe  of 
his  mother :  vvhere  were  the  two  fillers,  Martha  and 
Mary,  and  Lazarus,  and  he  that  writeth,  and  John 
and  James,  and  Peter.  And  when  they  faw  him, 
they  fell  with  their  faces  on  the  earth,  as  if  dead. 
And  Jefus  lifted  them  up  ;  faying.  Fear  hot,  for  I 
am  your  Mailer.  Lament  not  from  henceforth,  for 
I  am  alive.  They  were  aftonifhed  at  feeing  Jefus^ 
becaufe  they  thought  him  dead.  And  Mary  v/eep- 
ing  faid.  Tell  me,  my  Son,  why,  if  God  gave  thee 
power  to  raife  up  the  dead,  did  he  confent  that  thou 
ihouldeft  die,  with  fo  miich  reproach  and  fhame  to 
thy  relations  and  friends,  and  fo  much  hurt  to  thy 
doctrine,  leaving  us  all  in  defolation  ?  Jefus  replied, 
embracing  his  mother.  Believe  me,  for  I  tell  thee  the 
truth,  I  have  not  been  dead :  for  God  has  referved 
me  for  the  end  of  the  world.  In  fiying  this,  he  de- 
fired  the  Angels  to  manifeft  themfelves,  and  to  tell 
how  he  had  paiTed  through  every  thing.  At  the  in- 
ftant  they  appeared,  like  four  funs  :  and  all  prefen& 
proftrated  themfelves  on  the  ground,  overcome  by 
the  prefence  of  the  Angels.  And  Jefus  gave  to  all 
of  them  fomething  to  cover  themfelves  with  ;  that 
they  miglit  be  able  to  hear  the  Angels  fpeak.     And 

Jefus 


NOTE     S.  xlix 

Jefus  faid  to  his  mother,  Thefc  are  the  Minillers  of 
God.  Gabriel  knows  his  fecrets  ;  Michael  fights 
Avith  his  enemies  ;  iUratiel  will  cite  all  to  judgment ; 
znd  Azracl  receives  the  fouls.  And  the  holy  Angels 
told,  how  they  had  by  the  command  of  God  taken 
up  Jefus,  and  transformed  Judas,  that  he  might  faf- 
fer  the  punilhmcnt  which  he  wiflied  to  bring  on 
JefuSi  And  he  that  writeth  laid,  Is  it  lawful  for  me 
to  d.il<L  of  thee,  in  the  fame  manner  as  when  thou 
\vafl:  in  the  world  ?  And  Jefus  anfwered.  Speak, 
Barnabas,  what  thou  wiihelt.  And  he  faid,  I  wiili 
thou  wouldefl:  tell  me,  how  God  being  fo  compaflion- 
ate,  could  aHlict  us  fo  much,  in  giving  us  to  under- 
ftand  that  thou  wail  he  that  fulfered,  for  we  have 
been  very  near  dying  ?  And  thou  being  a  prophet, 
why  did  he  fuller  thee  to  fall  under  difgrace,  by  [ap- 
parently]] placing  thee  on  a  crols,  and  between  two 
robbers  ?  Jefus  anfwered.  Believe  me,  BarnabaSj 
let  the  fault  be  ever  fo  fuiall,.Gofdchaftifeth  it  with 
much  piinifhment.  And- as  my 'mother  and  faith- 
ful difciples  loved  me  v/ith  a  Httle  earthly  love, 
God  chaftifed  that  love  by  this  grief:  that  he  might 
not  chaftife.it  in  the  other  world.  And  though  I 
was  innocent,  yet,  as  they  called  me  God  and  his 
Son';'  that  the  Devils  might  not  mock  me  on  the  day 
of  judgment,  he  has  chofen  that  I  fliould  be  mocked 
in  this  world.  And  thi^  mocking  fliall  laft  till  the 
lioly  melfenger  of  God*  fhall  come,  who  Ihall  unde- 
ceive all  believers.  And  then  he  faid,  Juft  art  thou, 
O  God  I  and  to  thee  only  belongeth  the  honour  and 
glory,  with  worfnip,  for  ever  i'^ 

Chap.  cGxx li.  and  the  laft. 
"  And  then  he  faid,  See,  Barnabas,  that  thou  by 
all  mxeaiis  M'rite  my  Gofpel,  relating  every  thing  which 
has  happened  in  the  world  concerning  me  ;  and  let 

it 

*  i.  e.  M:^^.c^3•:l. 


I  N     O     T    E     ^. 

it  be  done  exactly  ;  in  order  that  the  faithful  may  be 
undeceived,  knowing  the  truth.  He  that  writeth  faid, 
Mafter,  I  will  do  it  as  thou  commanded  nie,  God 
willing  :  but  I  did  not  fee  all  that  happened  with  Ju- 
das. Jefus  anfwered,  Here  (land  Peter  and  John, 
who  faw  it,  and  who  will  relate  it  to  thee*  And  he 
told  James  and  John  to  call  the  feVen  Apoftles  Vv'ho 
.were  abfcnt,  and  Nicodemus,  and  J»feph  Abarima- 
theas,  and  fome  of  the  72  difciples.  When  they  were 
come,  they  did  eat  with  him  j  and  on  the  third  day 
he  commanded  them  all  to  go  to  the  Mount  of  Ol- 
ives with  his  mother  :  becaufe  he  was  to  return  to 
heaven.  All  the  apoitles  and  difciples  wept,  except 
25  of  the  72,  who  had  lied  to  Damafcus,  with  fear. 
And  exactly  at  mid  day,  while  they  were  all  in  pray- 
er, Jefus  came  wdth  many  Angels  (bicffing  God)  with 
fo  much  brightnefs  that  they  all  bent  their  faces  to 
the  ground.  And  Jefus  raifed  them  up,  faying. 
Fear  not  your  Mafter,  who  comes  to  take  leave  of 
you,  and  to  recommend  you  to  God  our  Lord,  by 
the  mercies  received  from  his  bounty  :  and  be  He 
with  you !  And  upon  this  he  difappeared  with  the 
Angeis  ;  all  of  us  remaining  amazed  at  the  great 
brightnefs  in  which  he  left  Us.'* 

P.  198.  Tejhall  know  them  by  their  fruits..']  There 
are  various  tefts  of  moral  truth  :  and  the  excellency 
of  a  religion  may  be  judged  of  under  diftinct  lights^ 
all  of  which  are  calculated  to  give  reciprocal  ftrength 
and  evidence  to  each  other  ;  though  doubtlefs  fome 
are  better  adapted  than  others  to  afford  convifticn  to 
the  generality  of  inquirers.  Few  minds  are  qualified 
for  abltraO:  fpeculation  ;  and  fewer  Hill  are  fatisfied 
with  the  conclufions  which  refult  from  a  train  of 
reafoning  that  is  built  on  it. 

But  of  that  evidence  which  arifes  from  fa£ls  mofl: 
perfons  are  capable  of  judging  :  and  as  the  Chriftian 
religion  i*  defigned  for  univerfa.1  benefit,  the  wifdom 

of 


NOTES.  fi. 

6f  providence  has  adapted  its  proofs  to  the  objeft  it 
h-ad  in  vjcw  ;  and  rendered  them  clear  and  open  to 
the  fenfes,  in  order  that  they  might  carry  more  cer- 
tain conviction  to  the  underftanding. 

Miracles  v/cyc  open  tellimonies  of  a  divine  inter- 
pofition  ;  and  gave  a  fanction  to  the  doctrines,  and 
an  authority  to  the  precepts,  in  defence  of  which 
they  were  profefledly  wrought. 

The  perfonal  characler  of  our  blefled  loDrd,  and 
the.  various  parts  of  his  conduct,  both  in  the  more 
retired  and  the  mare  public  fcenes  of  life,  afford  a 
flrong -evidence  for  the  truth  of  that  caufe  which  he 
both  lived  and  died  to, promote.  Nor  are  the  charac- 
ters and-  condud  cjf  his  apoftles  deflitute  of  the  fame 
evidence  j  for,  animated  by  "the  fpirit  of  their  divine 
mailer,  they  fdllpwed  his  example/,  .and  the  conftan- 
cy  with  which  they  ^indicated  his  religion  amidll  the 
fharpefl  perfecutions,  and  the  cheerfulnefs  with  which 
they  fubmitted  to  death  in  order  to  give  their  lad  feal 
to  it§  truth,  would  not?  fail  of  leaving  si  very  deep 
impreflion  -on  the  minds  of  fober  and  impartial  ob- 
fervers.  The  ailonifliing  triumph  of  Chriiliianity* 
over  the  fuperflition,  idolatry,  and  wickednefs  of  the 
world  ;  over  all  that  philofophy  could  contrive,  and 
all  that  povv'er  could  accompliHi,  carried  with  it  a  vif- 
ible  token  of  an  Almighty  hand  :  and  the  effects  pro- 
duced by  it  on  individuals  and  focieties  rendered  the 
interpofition  of  that  hand  rdll  rriore  illuftrious. 

The  blameleiTnefs  and  purity  of  character  for  which 
the  primitive  Chriftians  were  fo  much  diftinguifhed, 
have  been  acknowledged  even  by  their  enemies. 
PHny,  v/ho  was  by  no  means  difpofed  to  treat  them 
with  much  lenity,  or  their  caufe  with  much  refpeft, 
confeiies,  that  the  moft  rigid  fcrutiny  into  tlieir  con- 
dud  turned  out  in  every  view  favourable  to  the  in- 
nocence and  challity  of  their  morals.  It  is  indeed 
very  remarkable,  that  the  account  he  gives  of  the 
W  Chriilians 


lii*  NOTES. 

Cliriflians  was  fuch  as  he  had  received,  not  from  theif 
friends  and  adherents  (whofe  report  of  their  religion 
might  be  liable  to  the  fufpicion  of  paniality),  but 
from  perfons  the  lead  of  all  men  inclined  to  facrificc 
truth  in  order  to  fave  the  credit  of  Chriftianity  and 
its  profelTors.  He  received  the  accourit  from  perfons 
who  had  been  Chriftians,  but  who  either  from  fear 
or  interefl,  or  fome  other  motive  unknown  but  to  the 
Judge  of  all,  had  apoflatized  from  the  church,  and 
elapfed  iiito  idolatry.  Such  were  the"  perfons  who 
affirmed  (and  Pliny  does  not  appear  to  difbelieve  their 
teftimony)  that  the  highefl  fault  with  which  the  Chrif- 
tians were  juftly  chargeable,  was  their  aflembling  on 
a  Hated  day  before  fun-rifing,  and  fmging  a  hymn  to 
Chrift,  as  to  a  Deity  : — in  binding  themfelves  by  a 
facrament  to  avoid  every  kind  of  wickednefs,  particu- 
larly fraud,  robbery,  and  adultery  : — not  to  violate 
their  word,  or  refufe  to  yield  up  whatever  had  been, 
entrufted  in  their  hands,  when  it  Ihould  be  demand- 
ed :  and  that  it  was  their  cuftom  to  depatt  arid'  after- 
wards to  meet  again  at  an  innocent  meal,  where  all 
partook  in  common  of  the  entertainment  that  was  pro- 
vided** 

The  ancient  apologiffs  conftantly  challenged  their 
enemies  to  produce  any  accufations  againft  them 
which  tended  to  impeach  their  morals  ;  and  appeal- 
ed to  their  conduft,  as  an  evidence  in  their  favour, 
with  a  confidence  which  nothing  but  conlcious  up. 
rightnefs  could  have  infpired.  Inftead  of  fhririkirig 
from  the  fevereft  trial  that  jealoufy  itfelf  could  make,- 
they  invited  their  adverfaries  to  meet  them  upon  a 
ground,  where  the  merits  of  the  queillon  could  be 
afcertained  mod  e:;taclly  ;  where  fuccefs  was  to  be 
mod  honourable,  and  defeat  moil  io-nominious. 

Their  meeknefs  and  forbearance  amidft  the  moft 
injurious  treatment  j  and  their  patience  and  perfever- 

ance. 

*  Lib,  X.  Epjft.  9  7. 


NOTES.  IfiJ 

srance  amidfl;  the  moft  threatening  dangers,  were  ob- 
je(^:s  of  admiration  even  to  their  perfecutors.  But 
their  benevolence  was  as  amiable  as  their  zeal  was  ar- 
dent :  and  while  truth  gave  them  courage  to  brave 
dillrefs  and  death,  compaflion  foftencd  their  hearts 
when  they  beheld  the  miferies  of  others  ;  and  the 
tendereft  iympathy  was  united  with  the  moft  inflexi- 
ble integrity. 

Eufebius  has  preferved  in  his  Ecclefiaftical  Hifto- 
ry,*  a  very  memorable  fragment  of  an  epiftle  of  Dio- 
nyfius  the  Biihop  of  Alexandria,  who  fiourifhed  at 
the  tirrie  when  the  empire  under  Gallienus  was  dif- 
traded  by  internal  divifions,  arifmg  from. the  inter- 
fering interefls  of  contending  and  jealous  competitors 
for  power  ;  and  when  the  calamities  of  war  were 
doubled  by  the  more  dreadful  vifitation  of  plagues, 
and  famine,  and  earthquakes.  At  a  crifis  fo  trying 
as  this  the  Chriftian  religion  had  an  opportunity  of 
{hewing  its  fuperior  influence,  by  the  exemplary  con- 
duct of  its  profeiTors.  Their  refignation  to  God,  ^hd 
their  unwearied  benevolence  towards  the  dlftreflfed, 
exerted  at  the  hazard  of  their  ovm  lives,  and  mani- 
feflied  by  the  mofl:  endearing  attentions  that  the  ten- 
derefl:  compafllon  could  diftate,  are  defcribed  in  this 
Epiftle  in  a  manner  fo  ftriking  and  pathetic,  as  necef- 
farily  to  imprefs  the  mind  with  a  deep  fenfe  of  the 
power  of  that  religion  which  nouriflies  the  gentler 
qualities  of  the  human  heart,  and  fooths  its  more 
amiable  feelings  at  the  time  that  it  arms  the  breaft 
with  a  more  than  common  fortitude,  and  enables  the 
Chriftian  iojiand  in  the  evil  day,  and  endure  hardjhip 
as  a  good  foldier  of  Jefus  Chriji.  The  venerable  fa- 
ther at  the  fame  time  remarks  the  different  behaviour 
of  the  heathen.  They  abandoned  their  deareft  friends 
the  moment  that  calamities  overtook  them  ;    and 

fceking 

*  Lib.  vii.  cap.  2  2. 


liv  NOTES. 

feeking  their  own  fafety,  left  the  -vvTetched  to  perill:i 
without  rehcf. 

Bardefanes,  the  celebrated  Syrian  Heretic,  obferv- 
ed  in  his  day,  that  Chriftianity  in  a  moral  and  civil 
view  had  been  wonderfully  beneficial ;  for  that  Chris- 
tians of  all  countries  had  retained  the  good  qualities 
and  rejcfted  the  reigning  vices  of  the  feveral  nations 
of  which  they  were  natives.  "  In  Parthia  (fays  he), 
the  Chriflians,  though  Parthians,  are  not  polyga- 
mifts  :  nor  in  Perfia,  though  Perfians,  do  they  mar- 
ry their  ov\'n  daughters.  In  Baftria  and  Gaul  they 
do  not  violate  the  marriage  bed  :  and  wherever  they 
jrefide,  they  refift  thi^  inlluence  of  corrupt  laws  and 
wicked  cufloms*.'^ 

P.  203.  1.  20.     In  the  Eaji,  under  the  influence  of 
jS^ahometan  beliefs  ibe  human  mind  appears  to  have  hjl 
fomevjhat  of  its  capacity  and  povjer.~\  To  this  torpid  in- 
adiivity  nothing  perhaps  has  more  efFedually  contri- 
buted than  the  doftrine  of  Fate,  which,  as  it  is  adopt- 
eU  in  the  creed  of  the  Muifulmanf,  is  not  only  dero- 
gatory from  the  dignity  of  human  nature,  but  plain- 
ly hoftile  to  the  interefts  and  duties  of  focial  life.     It 
2-enders  the  reafon  of  man  ufelefs,  by  deitroying  his 
free  agency  ;  it  rellralns  and  difcourages   induftry, 
checks  the  flights  of  genius,  and  in  the  place  of  that 
aftive  and  perfevering  vigour,  which  can  alone  pre- 
vent or  remedy  misfortune,  fubiUtutes  a  pafTivencij 
without  piety,  and  a  defpondence  without  refignation. 
Taught  by  his  prophet  that  every  human  event  is  ir- 
revocably pre-ordained  by  the  Deity,  and  that,  not 
the  time  only,  but  even  the  manner  and  circumftanc- 
es  of  his  death  have  been  unalterably  fixed  from  all 
eternity,  the  fuperftidous  Muilulman  deems  every  at- 
tempt to  change  the  common  order  of  things  a  crime 
not  far  removed  from  rebellion  a^aind  tlie  eilabliflied 


lawa 


•Jortin's  Remarks,  vol.  i.  n.  357.  cdi;  1767. 
■j  Koran,  chap,  ♦vi 


NOTES,  W 

laws  of  God.  Hence  he  beholds  his  parents,  his  chil. 
drcn,  and  his  friends  falling  a  facrifice  to  difeafe  and 
death,  with  a  ftupid  and  inelFedlual  concern.  Hence 
he  views  the  peftilence  ravaging  his  country,  and  de-' 
Jlroying  thoujands  and  ten  tboiifands  in  his  Jireets,  with- 
out exerting  one  fingle  effort  to  check  its  baneful 
progrefs.  The  arts  by  which  more  enlightened  na- 
tions have  been  enabled  to  repel,  or  at  lead  to  miti- 
gate its  rage  ;  arts  which  nature,  philofophy,  and  re- 
ligion unite  to  recommend,  are  regarded  by  the  dif- 
ciple  of  the  Arabian  prophet  as  impious  and  profane. 
Blindly  and  obftinately  attached  to  the  principle  of 
abfolute  and  unqualified  predeftination,  he  fits  in  a 
ftate  of  torpid  infenfibility,  till  the  Almighty  arrefts 
the  hand  of  the  deftroying  Angel,  and  fufpends  for  a 
■period  the  work  of  death  and  defolation. 

P.  221.  1.  1 8.  Tet  Chrijiianity  far  furpaffes  every 
ether  religion  in  its  viftble  tendency  to  make  m  better  ?ne7i, 
mid  in  its  real  effects  upon  the  fentiments  and  the  7nan' 
ners  of  mankindJ\  Even  from  the  teftimony  of  Mr. 
Gibbon,  if  we  attend  to  his  fads,  without  affenting 
implicitly  to  his  opinions,  it  appears,  that  Chriftiani- 
ty  had  in  fome  degree  contributed  to  the  moral  irn^ 
provement  of  that  empire,  which  under  the  inaufpi- 
cious  influence  of  Paganifm  had  been  plunged  in  the 
fouled  immoralities.  Frailties,  abfurdities,  and  crimes 
are  to  be  found  in  thofe  who  wielded  the  fceptre  after 
the  eilablilhment  of  CLriftianity  ;  but  the  catalogue 
is  not  fo  numerous,  or  fo  black  and  portentous,  as 
that  which  prefents  itfelf  to  the  difpailionate  inquir- 
er, in  the  preceding  ages.  We  are  not  fhocked  with 
the  cold  and  deliberate  inhumanity  of  a  Tiberius, 
with  the  outrageous  debaucheries,  and  frantic  cruel- 
ties of  a  Nero,  with  the  grofs  fenfuaUties  of  a  Vitel- 
iius,  with  the  difgufting  puerilities  and  odious  barba- 
rities cf  a  Domitian. 

But 


Jvi  NOTE    S. 

But  we  may  be  told,  that  after  the  introduftion  of 
the  Gofpel,  this  ftiipendous  empire  feii  into  ruin.  Be 
It  fo.  But  was  not  the  fuperftructure  itfclf  much  de- 
faced, and  were  not  the  very  foundations  ioofened, 
long  before,  under  the  dilTolute  manners  of  the  peo- 
ple, the  turbulent  fpirit  of  the  Praetorian  bands,  the 
profligate  fervihty  of  the  Pagan  fenate,  and  the  enor- 
mous oppreffions  of  Pagan  emperors  ? 

Is  extehfive  empire,  v/e  may  afr:  the  obje(9:ors,  a 
bleiTmg  to  the  general  intereds'of  focicty  ?  Did  the 
Roman  empire,  founded  as  it  was  upon  the  violence 
of  conqueli,  and  fupported  by  all  the  arts  of  cor- 
ruption and  all  the  rigours  of  defpotifm,  give  rife  tp 
inch  a  political  or  a  mo^al  condition  of  the  world,  that 
any  mind  enlightened'  by  philofophy  and  foftened  by 
benevolence,  could  ferioully  wifh  for  its  continuance  ? 

To  arm  the  hands  of  conquerors,  or  to  glut  the 
anibition  of  kings,  rnade  no  part  of  th^t  Teacher's 
defign,  whofe  kingdom  was  not  of  this  world.  It  u 
therefore  no  folid  objedion  to  his  religion,  that  it  did 
not  promote  thofe  fecular  interefts,  with  which  both 
the  founder,  and  the  immediate  fupporters  of  its  pre- 
tenfions  difclaimcd  even  the  flighted  conneclion. 
But  the  Gofpel,  be  it  remembered,  even  amidit  the 
convulfions  and  diftra6tions  of  the  Roman  empire, 
gradually  infufed  juRer  notions  of  virtue  and  piety 
into  the  bofonis  of  individuals.  It  tamed  the  favage 
fpirits,  and  enlightened  the  underftandings,  of  the 
barbarians  who  reduced  the  fcuttered  provinces  to 
fubje6lion,  and  at  lad  puflied  their  arms  to  the  enfee- 
bled and  unrefifting  Capital.  And  let  it  not  be  for- 
gotten, that  from  the  fubverfion  of  this  empire  arofe 
all  the  improvements  in  arts,  in  fcience,  in  civiliza- 
tion, and  in  government,  which  are  now  eftablifhed 
^n  Chriftian  countries,  and  to  which  Chriftianity  it- 
felf  W5LS  indiredly  inftrumental.     The  Gofpel,  before, 

the. 


NOTES.  Ivii 

the  fall  of  this  empire,  firll  fpread  its  influence  in  pri- 
vate life,  and  then  it  put  a  partial  check  on  the  crimes 
of  thofe  who  acl:ed  on  the  great  theatre  of  public 
life.  If  the  fall  of  the  Roman  empire  was,  upon  the 
whole,  an  evil,  Chriftianity  was  not  the  fole,  or  the 
obvious  caufe  of  that  evil.  If  it  was  eventually  a 
good,  we  are  indebted  for  a  fliare  of  that  good  to  the 
juft  notions  of  their  duty,  which  the  Gofpel  had  im- 
planted in  the  rninds  of  its  profcllors,  and  to  the  pow- 
erful motives  by  v.'hich  it  encouraged  them  in  the 
profecution  of  their  true  happinefs. 


N       I       S, 


\ 


